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| UNITED STATES OF AMERICA. J 

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CATECHETICAL THEOLO( 



ii 



FOE YOUTH; 



ESPECIALLY OF 



3:iMr-£lii35f5 nnil fntilifltii-frljflnls, 



BY 



JOHN FORD, 

PASTOR OF THE PRESBYTERIAN CHURCH AT PARSIPPANY, 
NEW JERSEY. 



NEW-YORK : 
PUBLISHED BY M. W. DODD. 

BRICK CHURCH CHAPEL. OPPOSITE THE CITY HALL. 



■Tilt LIBRARY 
nor CONGRESS 

| WASHINGTON 



Entered, according to Act of Congress, in the year 1851, by 
M. W. DODD, 

in the Clerk's Office of the District Court of the Southern District of 
New- York. 



• » vV* >J V» \^ \ \ . *\* 



PREFACE. 



On the importance of catechetical instruction, a single page 
or paragraph would be superfluous. The public sentiment as 
to this mode of instruction for youth, is settled ; and has been 
for centuries : as the various catechetical treatises, both sacred 
and profane, from Socrates down to the present day, demon- 
strate. But if any thing be considered prerequisite, as intro- 
ductory of another catechetical essay, it will probably be an 
apology for adding another to the heavy burdens of the same 
or similar species of publications, under which the shelves of 
our booksellers are already groaning. And yet the author of 
the following knows of none who would claim any apology 
unless the special friends of the Westminster Divines. But 
amongst these friends he claims a place ; for he verily believes 
that the Westminster Catechism is the richest book of its size 
in the world, and ought to be studied and committed ; this, or 
any others that have been, are, or may be hereafter, notwith- 
standing. 

'•But if that be so good why publish any thing else ?" We 
might about as well say, now that we have so many good ser- 
mons already printed, why publish, any more, or any more 
religious essays, tracts, or volumes ? The question answers 
itself: and the answer is, that even if no new ideas should be 
presented, the different modes of illustration, adapting them- 
selves to the ever varying postures, circumstances, and edu- 
cations of the human mind, seem highly important to the 
production of the best results. 

But another, and the chief reason for the appearance of the 
following pages, is that the author knows of no book adapted 



4 



PREFACE 



to fill the place of this : and he has long found the subjoined 
course of instruction necessary, for his own Bible classes ; and 
from what brethren in the ministry of highest standing in the 
churches have said, as well as from convictions in his own 
closet, he ventures to hope it may be useful to others : not to 
supersede the Union questions, nor the Westminster Cate- 
chism, nor any others of kindred character ; but as an humble 
aid and addition to them all. 

As this was originated and is now intended, chiefly for 
Bible classes, it will not be thought strange that so many of 
the answers are simply scriptural language, and especially on 
controverted points. 

The theology contained, which will of course be denomi- 
nated Calvinistic, it is hoped will not be found offensive to 
any ; and although neither this book nor any other will be 
considered Orthodox by all the multiformed and multifaced. 
and ever-shifting Calvinism of the present day, yet it is hoped 
that the conservative character of this will preserve it from 
violent assault from any ; for if Calvinists ever hold together 
as a body, they must consent to permit those that say Sibbo- 
leth and those that say Shibboleth to walk the heavenly way 
together. On one point toward the close, on which so much 
has been said and printed and published on both sides, espe- 
cially of late, the author hopes that, for obvious reasons, he 
may be excused for saying so little. Commending the fore- 
going pages to God and the prayers of his people, his prayer 
is that they may be conducive to the instruction, sanctification, 
and salvation of thousands of our beloved youth. J. F. 



THEOLOGICAL CATECHISM 



FOR YOUTH. 



1. Wliat is man ? 

A being with soul and body. 

2. What is the soul or mind ? 
That which thinks. 

3. What kind of a being is man ? 
A free moral agent. 

4. What is a free agent ? 

One that acts from choice ; like the birds of the 
air, or the beasts on the mountains. 

5. What is it to choose ? 

Of different things offered, to decide which to 
take. 

6. What is a moral agent ? 

A free agent that has reason and conscience. 

7. What is reason 1 

The power of inferring one truth from another. 

8. What is conscience ? 

That faculty which approves what it deems right 
and feels bound to do it; condemns what it deems 
wrong, and feels bound to avoid it. 
1* 



6 THEOLOGICAL CATECHISM FOR YOUTH. 

9. Is conscience an infallible guide ? 

No ; Paul's conscience deemed it right to per- 
secute and slaughter men for being Christians. 

1 0. What is necessary to keep conscience free from 
mistakes ? 

Bible knowledge ; and freedom from all bias to 
evil. 

1 1 . What is the diffei'ence between right and 

WRONG? 

Doing our duty is Right. Violating or neglect- 
ing duty is Wrong. 

12. What is duty ? 

Whatever we are under obligation to do. 

13. From what does moral obligation arise? 
From characters, contracts and relations. 

1 4. How from characters ? 

Excellence in character deserves and therefore 
demands our love ; wickedness in character our 
abhorrence. 

15. How does moral obligation arise from rela- 
tions and contracts ? 

All lawful contracts or engagements we are 
bound to fulfil ; and the mutual relations between 
Creator and creature ; parent and child ; ruler and 
subject, &c, &c, create mutual obligations which 
all are in duty bound to perform. 

16. Can any one be under obligation to fulfil a 
wicked promise or contract ? 

No ; never ; but to break it immediately. 

17. To whom are we in duty bound ? 

To God, our fellow creatures, and ourselves. 

18. How far does the subject of right and wrongs 
or of moral obligation, extend ? 

To the whole field of morality and religion. 



THEOLOGICAL CATECHISM FOR YOUTH. 



7 



19. What is Religion ? 
Obeying God. 

20. What is sin? 
• Disobeying God. 

21. But does not religion embrace also love, faith, 
submission. &-c. as well as obedience? 

Yes: but as God commands all these and all 
other duties, obeying God would embrace them all. 

22. Are some things right because God com- 
mands them, and others wrong because he forbids 
them ? 

No (except in positive institutions) : but he com- 
mands certain things because they are ri^ht : and 
forbids others because they are wrong 

23. Have you any Scripture proof of this? 

Yes : •• children obey your parents in the Lord, 
for this is right.'" Eph. 6: 1. 

24. If notl ling be right or wrong in itself and 
God's command alone make a thing right, then 
U'hat can be meant by saying that God's laic is 
right, and tli at God himself is right ? 

Nothing. Neither God nor his law could have 
any moral character. 

25. IVhat is the fundamental principle of right? 
Mora! Virtue ! or Goodness ? 

Love, or Benevolence. 

26. Mow do you prove that J 

Reason teaches that love to God and man would 
lead to every duty to both. 

27. Do the Scriptures, too. make love the funda- 
mental principle ? 

Yes: for they tell us that God is love :"' that 
" love is the fulfilling of the law : : ' and that i: on 



8 THEOLOGICAL CATECHISM FOR YOUTH. 



this hang all the law and the prophets. " Jno. 4 : 
8. Rom. 13: 10; Matt. 2: 40. 

28. What is morality ? 

Duty done to man, without regard to God. 

29. What is the difference between morality and 
religion ? 

Religion is duty done to both God and man, 
because commanded of God ; morality, duty done 
to man only, without respect to God. 

30. Is that all the difference? 

No ; for morality seeks man's temporal interests 
only ; religion, both his temporal and eternal in- 
terests. 

3 1 . Can the same action or course of action be 
religion in one case and mere morality in another ? 

Yes ; honest dealing, done from obedience to 
God's commands, is Religion: done irrespectively 
of God, it is mere morality. 

32. May some of the commendable actions of re- 
ligious men be mere morality ? 

Yes, many ; and none save those done from obe- 
dience to God have any religion in them. 

33. Is there any difference between religion and 
moral excellence ? 

Yes; religion is morally excellent, because it is 
obedience to God's excellent commands: but true 
benevolence is moral excellence and our duty, were 
there no law, and no God to command it. 

34. Which may we predicate of God, religion 
or moral excellence ? 

Moral excellence ; for as religion consists in 
obeying God, it can pertain to his creatures only. 



THEOLOGICAL CATECHISM FOR. YOUTH. 



9 



35. Which existed first, religion or moral ex- 
cellence ? 

Moral excellence existed in God. from all eter- 
nity : but religion has existed only since the exist- 
ence of his law and his creatures. 

36. Is there any difference between sin and wick- 
edness ? 

Yes : sin is always wicked, because a violation 
of God's excellent law : but malice is wickedness ; 
and we are bound to shun it. even were there no 
law and no God in the universe to forbid it. 

37. Are such distinctions of any use or benefit 1 
Yes : for it is of great importance for us to un- 
derstand that there is an intrinsic, total, and eter- 
nal difference between right and wrong in them- 
selves : independently of all law or command : and 
uncreated even by the will of God himself. 

38. What further good may such distinctions do ? 
Enable us to understand the Scriptures when 

they tell us that "God is good: : ' and his " law 
good : and to see and feel that every rational crea- 
ture in the world and in the universe, with law or 
without law. is under absolute and eternal obliga- 
tion to do right : and to see the inexcusable wick- 
edness of doing any thing that is wrong in itself. 

39. What is false religion ? 

Devotion to false gods : or to false views and 
practices in regard to the true God. 

40. How many kinds of false religions are in the 
world ? 

Four : polytheism, pantheism, atheism, and de- 
ism. 

41. What is polytheism ? 
A belief in many gods. 



10 THEOLOGICAL CATECHISM FOR YOUTH. 



42. In how many gods have men believed ? 

The ancient Greeks and Romans had tens ot 
thousands ; the present Hindoos hundreds of mil- 
lions. 

43. What is pantheism ? 

The belief that every thing is God. 

44. What is atheism % 

The belief that there is no God. 

45 . What is deism ? 

Belief in a God, but not in the Bible. 

46. What is theology ? 

That science which treats of God. 

47. Hoiv many kinds of theology are there ? 
Two ; natural and revealed. 

48. What is the difference ? 

Natural theology teaches what may be known of 
God from the mere light of nature ; Revealed, that 
which the Bible teaches concerning Him. 

49. What is discoverable by the light of nature ? 
The existence, the character, and the will of God ; 

man's duty, and a future state of rewards and pun- 
ishments. 

50. But if all this be discoverable from the mere 
light of nature, what need of a revelation ? 

Though discoverable, it is not discovered, and 
never would be by the light of nature alone ; be- 
cause sinful man loves darkness rather than light, 
and never would seek for truth or duty as he ought. 

51. Is there any important truth man never could 
find out from the light of nature, however faithful in 
study he might be ? 

Yes ; one, important above all others, and that 
is the way of pardon and salvation through Christ. 



THEOLOGICAL CATECHISM FOR YOUTH. 1 1 

This man never could learn without a revelation 
from God. 

52. Who is God? 

The creator of the universe. 

53. What is the universe ? 
All worlds, and all creatures. 

54. How can you prove from the mere light of na- 
ture that the universe ever was created ? How do 
you know it has not existed always, and the crea- 
tures come doivn from sire to son, icithout any be- 
ginning ? 

Because that would be an infinite series ; and 
an infinite series is an impossibility. 

55. What do you mean by an infinite series? 

A chain with an infinite number of links would 
be an infinite series. 

56. Why would an infinite series be impossible ? 
Because each link in a chain is a finite thing ; 

and no number of finites can make an infinite. As 
every link has its end, so must every chain like- 
wise ; but an infinite chain would be an endless 
chain. 

57. Hoiv else do you knovj that an endless series 
is impossible ? 

Because subtracting one link would shorten the 
chain ; and continuing to shorten, would of course 
come to an end. Besides ; an infinite number of 
ages would contain a greater infinite of years, days, 
&c, and thus one infinite be greater than another, 
which is absurd. 

58. Suppose there could be an infinite series, 
zvould every link in the chain, or every creature in 
the whole series, furnish in itself unanswerable de- 



12 THEOLOGICAL CATECHISM FOR YOUTH. 



monstration that the universe had a maker, and that 
there is a God ? 

Yes ; just as unanswerable demonstration as does 
a timepiece or steamship that it had a maker 3 and 
far greater still. 

59. Hoiv do you know they had a maker ? 
By the design and contrivance they exhibit. 

60. What do you mean by design ? 

The purpose or end to be attained. The design 
of the timepiece is to carry the hours of the day. 

61. What do you mean by contrivance ? 

The means to accomplish an end. All the wheels 
and machinery in a timepiece are the contrivance to 
accomplish the design for which it was made. 

62. What renders the argument from design and, 
contrivance so strong and unanswerable ? 

This ; that there cannot be contrivance without a 
contriver, nor design without a designing mind. 

63. Do you find design and contrivance in the 
works of nature ? 

Yes, both. 

64. Is there as much of design and contrivance in 
the works of nature as in a watch or steamer ? 

Yes ; thousands and millions to one. 

65. In ivhat world or creature do you find design 
and contrivance ? 

In every world, and every creature, and every 
part of every creature, world, and atom. 

66. Mention any part of any creature ivherein you 
find design and contrivance. 

The eye, the ear, the hand, the foot, the fin, the 
wing, the tooth, the stomach, &c, &c., &c. 

67. What is the design of the eye ? 
To see. 



THEOLOGICAL CATECHISM FOR YOUTH. 



13 



68. What its contrivance ? 

All the various machinery within ; its fluids, len- 
ses. &c„ to answer its design. 

69. Are there other instances of design in other 
parts of animals ? 

Yes ; every part of every animal exhibits design 
and skill far surpassing all the works of art to- 
gether. 

70. In what creature do you find exhibitions of 
the most consummate skill and design? 

In man. 

71. Do, the?t, every limb and organ, of the being 
who denies tlie existence of a God furnish unan- 
swerable evidence that there is one ? 

Most certainly. 

72. Do the worlds themselves furnish evidence 
decisive of the being of a God 1 

Yes : the whole frame of nature is one great 
clockwork — one vast machinery of matchless skill 
and power. 

73. Do the movements of nature prove tlie existence 
of a God? 

Yes ; for there cannot be motion without a mover ; 
and none but power great enough to create the uni- 
verse is great enough to perform all the mighty 
movements within and around us. 

74. Do the powers of the sold also prove a crea- 
to?' ? 

Yes ; for such noble powers of mind never could 
have come into existence without a cause. 

75. Is the very being, then, who denies the exist- 
ence of a God a double demonstration of tlie truth 
that lie denies ? 

Yes: both his body and his soul, and especially 
2 



14 THEOLOGICAL CATECHISM FOR YOUTH. 



do those very powers of soul which argue against 
the being of a God unanswerably prove there is 
one. 

76. What kind of a being, then, is he that denies 
his God? 

It is " the fool that saith in his heart. There is 
no God." 

77. Have you any other arguments to prove the 
existence of a God, and the foolishness of atheism ? 

Yes; but the argument from design and contri- 
vance is enough without any more. 

78. What is practical Atheism ? 

Believing in the existence of a God, and yet liv- 
ing as if there were none. 

79. Are there any practical Atheists in Christian 
lands ? 

Yes, millions. 

80. Are you one of that number ? 

8 1 . Can any one fidly believe there is a God and 
yet live as if there were none ? 

82. Do you believe the Bible ? 

3. Do y live as if you belie vxl it ? 

84. How do you know that the Bible is true ? 
We have many proofs of its truth. 

85. Mention a feiv. 

We have two preliminary arguments ; the first is 
the great probability that a revelation has been 
given, and the certainty that no book but the Bible 
deserves the name. 

86. Why is it probable that a revelation has been 
given ? 

Because man stands in perishing need of a reve- 
lation ; and God is too good to leave him perishing 
for what he could so easily supply. 



THEOLOGICAL CATECHISM FOR YOUTH. 15 



87 Wherein appears maris perishing need of a 
revelation ? 

In his utter and awful ignorance of his God. and 
his Saviour : his duty and his destiny : and in the 
degradation and barbarity of his nature where no 
gospel influence has ever reached him. 

88. How great, then, is the probability that a re- 
velation has been given ? 

Just about as great as that God is good, and that 
he desires the welfare of his creatures, present and 
eternal. 

89. But does not the light of nature which God 
has set before us. and the knowledge thereby set with- 
in maris reach, if that light were duly studied, vindi- 
cate Gods goodness, even though ?w further light 
were given ? 

The light of nature alone leaves roan without ex- 
cuse : but it could never save, however faithfully 
improved, because it never could lead to the know- 
ledge of the Saviour, and. therefore, without a reve- 
lation man must perish at last. 

90. But icould not man be saved, even icithout the 
knowledge of the Saviour, if he faithfully studied 
and. fully obeyei the light and law of nature 1 

Yes. if he believed without error, and obeyed 
without fault, from the beginning to the end of life : 
but no man does it. or ever will : and. therefore, 
without a Saviour revealed, we perish. 

91. How then stands the question at last as to the 
probability that a revelation has been given ? 

It is just as probable as that a God of infinite 
goodness would give us effectual means of know- 
ledge and happiness here : and the possibility of 
eternal happiness hereafter. 



16 THEOLOGICAL CATECHISM FOR YOUTH. 

92. Does it then need any very strong argument 
to prove what is in itself so probable as to be almost 
certain, prior to any direct argument on the sub- 
ject ? 

No ; but we have arguments strong and all-suf- 
ficient. 

93. Would argume?its such as to force conviction 
be proper on moral subjects ? 

No ; only enough to satisfy a candid, and patient, 
and prayerful mind ; for in forced belief there could 
be no moral character, good or evil. Evidence on 
moral subjects must be so left as to try the honesty 
of the heart. 

94. What is your second preliminary argument ? 
This : that by the mere light of nature we know 

that almost all the Bible is true — all its great and 
leading doctrines. 

95. What great and leading doctrines do we 
know, or might we know, from the mere light of na- 
ture, if faithfully and prayerfully studied ? 

The being and attributes of God ; our duties to 
God and one another ; the soul's immortality ; future 
rewards and punishments ; that we are in perish- 
ing need of pardon and deliverance from sin, but 
that in the light of nature there is no hope of par- 
don and salvation for a sinner, consistently with the 
law and justice or holiness of God. 

96. What one doctrine of the Bible is there ) then, 
not proved by the light of nature ? 

That there is hope for man, and a way of pardon 
and salvation opened for sinners through Jesus 
Christ. 

97. How can any one, then, deny and resist that 
blessed book, for giving man his only hope 1 



THEOLOGICAL CATECHISM FOR YOUTH. 17 

Because man's wicked heart hates a book and a 
God so holy : and therefore it is that the most con- 
clusive arguments leave many infidels still. 

98. What care the to ur principal and direct proofs 
of the truth of the Bible ? 

Its miracles and prophecies, its object and ef- 
fects. 

99. What is a miracle? 

A counteractiou of the laws of nature : like stop- 
ping the sun : dividing the sea ; raising the dead. &c. 

100. How do miracles prove the truth of the 
Scriptures? 

As none but the power of G-od can work a miracle, 
miracles wrought in proof of the Scripture must 
prove it came from God. 

101. But have not miracles been wrought by ma- 
gic or satanic power ? 

Xo: no magician or evil spirit ever wrought 
any miracle, unless by power given of God. and 
given to prove not disprove the truth of the Bible 
religion. 

10*2. If. then, ire can prove that the Scripture 
'miracles were really wrought, will that be decisive evi- 
dence that the Bible is from God ? 

Yes. absolutely unanswerable : because no power 
but that which created the laws of nature can re- 
verse or control them. 

103. How then can you prove that miracles were 
ever really wrought in proof of Scripture? 

We have many proofs. 

104 'Mention a fe w of them. 

One is. that the Bible says so. and says it with 
all apparent simplicity and sincerity of style and 
manner, descending to all the particulars of time, 
2* 



18 THEOLOGICAL CATECHISM FOR YOUTH. 



place, and circumstance, as no counterfeiters would 
dare to do. 

105. Why ivould not counterfeiters dare descend 
to particulars ? 

Because descending to particulars always endan- 
gers false men to detection. 

106. What is your second proof ? 

The memorials of the miracles set up at the time, 
and continued to the present day. 

107. What memorials ? 

Such as Circumcision, the Passover, the Christian 
Sabbath, &c. 

108. Of what miracle was Circumcision the memo- 
rial ? 

That of God's appearance to Abraham, and enter- 
ing into covenant with him. 

109. How far and hoiv long has Circumcision 
been practised ? 

Amongst all the descendants of Abraham, Isaac, 
and Ishmael, Jews, Arabians, and Mohammedans, 
from Abraham to the present hour. 

110. Of what miracle is the Passover a memorial? 
That of the destroying angel's passing by the 

first-born of Israel, and slaying all the first-born of 
the Egyptians. 

111. Of what miracle is the Christian Sabbath 
the memorial? 

The miracle of Christ's rising from the dead on 
the first day of the week. 

112. How do these memorials prove that the mir- 
acles were really wrought ? 

Just as our fourth of July celebration of inde- 
pendence proves that on that day independence 
was really declared. 



THEOLOGICAL CATECHISM FOR YOUTH. 



19 



113 Have we any other memorials besides the 
three above mentioned ? 

Yes : all our Bibles, and churches, and church 
services ; indeed the whole existence, operations 
and progress of the Bible religion, based on mira- 
cles from the beginning, are standing memorials of 
the truth of those miracles on which our religion 
was founded. 

114. IV hat is your third proof of the fact that 
the miracles were really wrought ? 

The Jews adopting, obeying and continuing in 
the law of Moses. 

115. How dots their adopting and obeying Mo- 
ses 1 law prove the reality of the miracles ? 

Because Moses appealed to the miracles as the 
support of his law : and his law required sacrifices 
they never would have submitted to, if they had 
not known the truth of the miracles by which it 
was attested. 

116. What sacrifices did the law of Moses re- 
quire ? 

At least one fifth of all their annual incomes. 
Numb. IS: 21, Dent. 14: 22, 28, besides all their 
stated and occasional offerings : in addition to all 
their bloody rites and burdensome ceremonies : and 
the self-loving and money-loving Jews, never would 
hare sacrificed so much of money, toil and blood, to 
follow a leader they knew to be false : and to obey 
laws they knew to be falsely imposed. 

1 17. But hoiv would they knotv Moses to be false 
and his laic falsely imposed ? 

Because he appealed to their own eyes and ears 
for the truth of the miracles : and if they had not 
been performed, they would of course have known 



20 THEOLOGICAL CATECHISM FOR YOUTH. 

that Moses was an impostor and his law falsely 
palmed upon them. 

118. Where do you find any such appeals ? 
One of many is in Deut. 11 : 2, 3, " I speak not 

with your children, who have not seen his miracles, 
but your eyes have seen all the great works of the 
Lord. — Therefore, shall ye keep all his com- 
mandments " Also, Deut. 7: 10 and 5: 34, &c. 

119. Does the same argument apply ivith equal 
force in proof of the New Testament ? 

Yes, and far greater. 
1.20. Why greater ? 

Because to follow Christ and his religion, still 
greater sacrifices were required ; and required on 
the ground of the miracles: for the truth of which 
their eyes and ears were appealed to, as in the case 
of Moses. 

121. What sacrifices did the New Testament re- 
quire ? 

To give up all, and even life itself, whenever the 
interests of religion demanded. 

122. Did any of the early disciples suffer the loss 
of all things for Christ's sake ? 

Yes ; of property, friends, home, country, and 
even life itself, by the sword or at the stake, in the 
assertion or propagation of their religion. 

123. How do you know they did? 

Christ himself declares they should thus suffer; 
and the best histories, both sacred and profane, de- 
clare they did. 

1 24. What does Christ foretell that his disciples 
should suffer ? 

" Behold I send you forth as sheep in the midst 
of wolves j they will deliver you up to councils, and 



THEOLOGICAL CATECHISM FOR YOUTH. 21 



scourge you in their synagogues ;" " The brother 
shall deliver up the brother to death, and the fa- 
ther the child ; the children shall rise up against 
their parents and cause them to be put to death ;V 
u Ye shall be hated of all men for my name's sake." 
" Yea, the time cometh, that whosoever killeth you, 
will think that he doeth God service. " Matt. 10 : 
16, 22. Jn. 16: 2. 

125. But how did Christ's foretelling that they 
should thus suffer, prove that they did ? 

Because, if what he foretold did not come to 
pass, he and his cause would have been forsaken as 
false. 

126. Did Christ too like Moses base his demand 
for their faith and obedience on his miracles ? 

Yes ; for he says, " If I do not the works of my 
Father believe me not." Jn. 10: 37. 

127. Does Christ like Moses appeal to their own 
eyes and ears for the truth of his miracles ? 

Yes ; " Ye do hear and see the blind receive their 
sight ; the deaf hear ; the dead are raised." Matt. 
11: 5. Jn. 10. 37. 

128. Do the appeals then of both Moses and 
Christ, to the eyes and ears of those around them, 
furnish decisive evidence that the miracles ivere 
really wrought ? 

Yes ; entirely decisive ; for if their eyes and ears 
had not witnessed the miracles alleged, the laws 
and sacrifices required by either Moses or Christ, 
would never have been submitted to, but both have 
been forsaken as false prophets, and their religion 
have perished in the bud. 

129. But might they not have been deceived — 



22 THEOLOGICAL CATECHISM FOR YOUTH. 



have thought the miracles, really wrought, and yet 
have been mistaken ? 

No ; it is impossible for them to have believed 
they passed through the sea dry shod; fed on man- 
na forty years; saw the dead raised; and that 
themselves understood and spoke unknown tongues 
unless it were true ; and especially men of the 
mind they possessed. j 

130. How do you know they were men of mind ? 
Their writings prove it. 

131. Have you any other argument in proof of 
the miracles ? 

Yes ; the enemies of the cause themselves ad- 
mitted the fact; such as Celsus, Julian, Por- 
phyry, &c. 

132. How many miracles wrought in proof of the 
Bible, would prove the Bible true ? 

One ; because none but God could work one real 
miracle. 

133. How many miracles were wrought in proof 
of the Scriptures'! 

Tens of thousands. 

134. When and ivhere? 

Tens of thousands in the gift of manna alone, for 
forty years. 

135. What is the second direct proof of the truth 
of Scripture ? 

Prophecy. 

136. What is the argument from prophecy? 
That no man, unless inspired of God, can utter 

one clear independent prediction. 

137. What do you mean by an independent pre- 
diction ? 



THEOLOGICAL CATECHISM FOR YOUTH. 23 



One that does not depend on any known law of 
nature. Any one can predict the rising of the sun ; 
the tides, eclipses, &c, for they depend on previ- 
ously known laws of nature. • 

138. How many clear independent predictions 
would prove the Scriptures to be true 1 

One; because none but God can foresee the 
events of a single hour. 

139. Hoiv many does the Bible contain ? 

The Bible is one great system of prophecy from 
beginning to end. 

140. Give a few specimens of particular proplie- 
cies. 

The predictions concerning Ishmael and Esau ; 
the four great kingdoms of antiquity; particulars 
of the coming, the character, and death of Christ ; 
the destruction of Nineveh, of Babylon, Tyre, 
Egypt, and Jerusalem ; the dispersion and fate of 
the Jews ; the rise and progress of the man of sin, 
&c, &c. Gen. 16. Deut. 28. Ezek. 26th, 27th, 
28th, 29th and 30th chapters. Isa. 23. Isa. 13th, 
19: 22 ; also 14th and 51st. Gen. 49 : 10. Dan. 7th, 
Isa. 53. 2. Thes. 2d, &c. 

141. What is the third proof of the truth of 
Scripture ? 

Its object. 

142. What is the grand object of the sacred 
Scriptures ? 

To make men holy and happy here and here- 
after. 

143. What does that prove? 

It proves that the men who wrote and preached 
a book so holy must be good men ; for wicked men 
would never toil and travel and suffer as they did ; 



24 THEOLOGICAL CATECHISM FOR YOUTH. 

to put down wickedness, and make the world 
holy. 

144. But what if they were good men ? 
Good men would not utter falsehoods. 

1 45. But might they not have been mere enthu- 
siasts or fanatics? 

No ; a fanatic, is a wild-brained man ; but there 
is no wildness in them, or extravagance, but the 
calmest reason. 

1 46. What is your fourth great argument for the 
truth of the Scriptures ? 

The effects of the Bible. 

147. What are its effects ? 

It changes the whole face of the world where it 
goes ; revolutionizes all the usages of society ; en- 
lightens, civilizes, elevates, purifies, and blesses the 
nations for this world ; and regenerates and saves 
the soul for the next. 

148. How do you know it regenerates the soul? 
We have testimony such as is regarded by all 

enlightened and candid courts as ample proof, 
in any cause however great the stake at issue. 

149. What kind of testimony have we? 

First, that of many of the most enlightened, cool 
and candid men, who would testify, if necessary, 
that their minds have undergone a radical change 
as to their highest affection, their highest aim ; 
and their highest happiness. 

150. But can a man testify as to what he feels ? 
Yes ; just as well as to what he sees, provided 

his feelings be strong and distinct. The sufferer 
knows as well when he feels the thrills of pain, as 
when he sees men or mountains before him. 



THEOLOGICAL CATECHISM FOR YOUTH. 25 

151. What other proof of regeneration ? 

That of observation. We see men, and some- 
times those who were once very wicked, radically 
changed in their whole life and character : ready 
to give, and sometimes actually giving up for the 
cause of Christ, property, friends, home, and coun- 
try ; exiling themselves ; and wearing out life in 
some far distant and barbarous clime ; and when 
death comes, meeting it with a calmness, a joy, 
yea, a glorious triumph, to which unregenerated 
nature, even in its noblest forms, is an utter stran- 
ger. 

152. What further testimony? 

That of God Himself : for He declares that the 
Christian is "born again f "a new creation \ n that 
" old things are passed away and all things become 
new." 1 Pet. 1: 23. 2 Cor. 5: 17. 

153. But do not ma?iy professors of religion ex- 
hibit a life and death of very inconsistent character ? 

Yes : because all are imperfect, and many have 
no religion. 

154. How do you know that the Bible, coming 
down through so many hands and so many ages, 
has not been altered ; so altered that ive cannot now 
tell iv hat it was at first, giving perhaps statements 
of miracles and prophecies, fyc, fyc, now, when no 
such things were affirmed in tlie original copies ? 

That is impossible : for the various translations 
from the earliest centuries of Christianity, and the 
various and jarring sects of nominal Christians, 
watching each other, have kept the New Testa- 
ment pure and unadulterated since the days of the 
apostles : and then, all the Christian sects on the 
one hand, and the Jews on the other, have kept 
watch of the Old Testament, back to the days of 
3 



26 THEOLOGICAL CATECHISM FOR YOUTH, 

Jesus Christ : thence the Septuagint translation 
of the Old Testament into Greek bears witness to 
the Hebrew for two hundred years further back ; 
and the Samaritan and Chaldean copies, and in- 
deed the original Hebrew itself, proves its own pu- 
rity back to the days of the prophets themselves ; 
and even to the days of the captivity ; for no pure 
Hebrew has been given to the world since then. 

155. But have not the Bible and the Christian re- 
ligion been the cause of more war and bloodshed in 
the world than any and all other causes together ? 

No ; the want of religion, in those that bore the 
Christian name, has often caused war and blood ; 
but not religion itself for the religion of the Bi- 
ble is love ; and it is impossible that love should 
produce hatred and war, but the contrary. 

156. Where then must we go to find what the 
religion of the Bible is? To its abuses in the 
world or to the Bible itself? 

To the Bible itself. 

157. In what way were the Sacred Scriptures im- 
parted to mankind ? 

By men inspired of God. 

158. What do you mean by inspiration? 
Divine teaching by supernatural influence. 

159. How do you prove that the Scripture writers 
were inspired of God ? 

By their own declaration, confirmed by all the 
miracles they wrought, and the prophecies they ut- 
tered. 

160. What do they affirm in regard to the inspi- 
ration of the Old Testament ? 



THEOLOGICAL CATECHISM FOR T'-ouTH. 27 



That " all Scripture is given by inspiration of 
God." 2 Tim. 3:16. " Holy men of old spake as 
they were moved by the Holy Ghost." 2 Peter 
1 : 21. 

161. Hoiv do you knoiv that that declaration refer- 
red to the Old Testament only or chiefly ? 

The New Testament writings were not then col- 
lected and added to the Old. 

162. What affirmation or proof that the New 
Testament ivas also inspired ? 

Christ promised the twelve apostles that his spirit 
should guide them " into all truth and we have 
the testimony of Peter, one of the twelve, to the in- 
spiration of Paul, who wrote more than all the rest. 
John 16: 13. 2 Peter 3: 16. 

163. How many kinds of inspiration are there? 

There are generally reckoned three — the inspi- 
ration of elevation, superintendence, and sugges- 
tion. 

164. What is meant by the inspiration of eleva- 
tion ? 

That of raising the mind to a sublimity of style 
and sentiment entirely above what it could ever 
reach unaided from on high. 

165. What is the inspiration of superintendence ? 

That guidance from God which taught the Scrip- 
ture writers what facts, of those they knew, to re- 
cord, and how to record them free from error. 
John 21 : 25. 

166. Wliat is the inspiration of suggestion ? 
Direct communications from God, like the Law on 

Sinai, and the visions of the prophets. 



28 THEOLOGICAL CATECHISM FOR YOUTH, 



REVEALED THEOLOGY. 

167. What do the Scriptures principally teach ? 
The existence, the attributes, the agency, and the 

will of God ; the character, duty and destiny of 
man. 

168. Do the Scriptures assert the existence of 
God? 

Yes ; « There is one God." 1 Tim. 2 : 5. 

169. What is God? 

" God is a spirit." John 4: 24. 

170. What is a spirit ? 

A being without a body, like the soul after death. 

171. Are there more Gods than one? 
There is but one true God. 

1 72. How do you prove that ? 
Prom both Scripture and reason. 

173. Give a Scripture proof . 

" The Lord our God is one Lord." Deut. 6 : 4. 
" God is one." Gal. 3 : 20. 

174. How does reason prove the Divine unity ? 
As one cause is sufficient to account for all things, 

philosophy forbids us to suppose more. Besides, 
the oneness of design in the whole creation indi- 
cates that all is from one creator. 

175. But did not the ancient Persians suppose 
there ivere two different and opposite designs, indi- 
cating two opposite and antagonistic deities— one 
good, the other evil — one the author of all good, the 
other of all evil — one of all joy, the other of all 
sorrow — one the maker of the lamb, the other of the 
wolf to devour the lamb — one the author of sick- 



THEOLOGICAL CATECHISM FOR YOUTH. 29 

?iess, the other of medicine to heal the sickness 7 And 
how would you ansiver their arguments ? Is the 
same being the author of both good and evil, right- 
eousness and ivickedness? 

No ; but it belongs to the same being who makes 
free agents, with full power to choose, to give them 
their choice between good and evil, and when they 
choose good or choose evil, to treat them accordingly. 

176. How can it belong to the same being to cre- 
ate tlie lamb and the dove, and t/ien to create ivolves 
and vultures to devour them ? to send sickness, and 
medicines to heal it ? 

Because it is incumbent on the same being who 
creates any animal, to create food for its supply ; 
and for the same God, who has revolted subjects 
under probation, to send both judgments and mer- 
cies to discipline them for their eternal destiny. 

177. But how can the Unity of God be consistent 
unth the Trinity ? Can three be one, and one three ? 

Not in the same sense ; yet they may be in dif- 
ferent senses. A human being is but one man, and 
yet he is two, in one sense, for he consists of soul and 
body. 

178 What then is the proper statement of the doc- 
trine of the Trinity ? 

That there are three person&in one God. 

179. What do you mean by persons ? Beings? 
No ; not three beings, else there would be three 

Gods : but three distinctions, existing in a mysteri- 
ous manner, incomprehensible to us. 

180. Is this a doctrine of both Scripture and rea- 
son, or of Scripture only ? 

Of Scripture only ; though it is not contrary to 
reason, but above it. 
3* 



30 THEOLOGICAL CATECHISM FOR YOUTH. 



181. Where do you find three Divine persons re- 
cognized in Scripture ? 

1 J ohn 5 : 7, " There are three that bear record in 
heaven, the Father, the Word, and the Holy Ghost, 
and these three are one but more especially in the 
apostolic benediction, and in the form of baptism — 
baptizing " in the name of the Father, and of the 
Son, and of the Holy Ghost." 2 Cor. 12: 13, 14, 
and Matt. 28 : 19. 

182. What additional proof of the divinity of the 
three persons ? 

This ; that each person is separately declared to 
be divine. 

183. What passages prove the Father divine ? 

So many we will not repeat them, nor need we, 
for none deny it. 

184. What proof that the Son is God ? 

Four classes of texts ; first, applying to him the 
attributes ; second, the works ; third, the ivor- 
ship ; and fourth, the names of God. 

185. Mention some that impute to Him the at- 
tributes of God. 

In a single verse He is styled both eternal and 
omnipotent ; in another, eternal and immutable. 
In Rev, 1 : 8, He is declared to be " the beginning, 
and the ending, the Almighty." In Heb. 13:8, 
" the same yesterday, to-day, and for ever." 

186 Where are the works of God affirmed of 
Him ? 

Col. 1 : 16, " All things were created by Him and 
for Him ;" and Heb. 1:3," Upholding all things by 
the word of his power." 

187. But was not Chrisfs power delegated power ? 
Does He not say, " All power is given me in heaven 



THEOLOGICAL CATECHISM FOR YOUTH. 31 

and in earth V Matt. 18: 18; and " Of mine 
own self I can do nothing ?" John 5 : 30. 

As man he could do nothing of himself, any 
more than we ; and Christ was man as well as God. 
As Mediator, both his power and himself were dele* 
gated ; for " God sent his Son (Gal. 4:4); but a 
son being sent of a father does not prove him to be 
of an inferior nature. 

188. Besides, can we suppose all power in heaven 
and earfh given to a mere creature ? 

No ; that is absurd. 

189. Is the Son as well as the Father a proper ob- 
ject of worship ? 

Yes " When he bringeth in the first begotten 
into the world, he saith, Let all the angels of God 
worship Him." Heb. 1 : 6, and Rev. 5 : 11-13. 

190. Is the name of God also applied to Christ ? 
Yes. " In the beginning was the Word, and the 

Word was God" 1 John 1 : 1,2. 

191. But is not the terra God sometimes used in an 
inferior sense, as when the Psalmist says, " I have 
said, Ye are gods V Ps. 82 : 6 ; and is there any 
proof that Christ is called God in the highest sense in 
this passage in the first of John ? 

Yes ; for it is immediately added that u all things 
were madebj Him ;" and surely all things were not 
made by an inferior god, or mere creature. 

192. But is it not said that " God created all 
things by Jesus Christ ?" Eph. 3:9. 

Yes ; for it was by the second person of the Deity 
that creating power was exerted. 

193. Are there any other passages in which Christ 
is called God in the highest sense ? 

Yes ; Eom. 9 : 5, Christ is said to be over all 



32 THEOLOGICAL CATECHISM FOR YOUTH. 



God," or " God over all and 1 John 5 : 20, the 
apostle says, " This is the true God and eternal life ; 
and in Isa., where the seraphim cried, " Holy, holy, 
holy is Jehovah of hosts." John says, " These 
things Esaias said when he saw his glory, and spake 
oihim" (Christ). Isa. 6: 1. John 12: 41. And 
thus Christ is the real Jehovah. 

194. But does not Christ himself say, " The Father 
is greater than 1?^ 

Yes; and Christ as man was inferior in his na- 
ture, and acted a subordinate part as God's messen- 
ger ; but in his divine nature, " He thought it not 
robbery to be equal with God." Philip. 2: 6. 

195. Do the Scriptures any uhere affirm that 
the Holy Ghost is God ? 

Yes; for a to lie unto the Holy Ghost is to lie 
unto God." Acts 3 : 5. 

J 96. But is not the term Spirit sometimes used 
in Scripture as implying merely a divine power or 
influence, as in Joel 2 : 28, U I will pour out my 
Spirit upon all flesh V 

Yes; but in others, the Spirit is expressly spo- 
ken of as a person; for he is represented as speak- 
ing, teaching, &c. — The Holy Ghost saith, To- 
day if ye will hear his voice, " and " He shall teach 
you," using the personal and masculine pronoun, 
although the word (ttvcvlmj) spirit is neuter. 

197. But is not the doctrine of the Trinity a mys- 
tery ; something incomprehensible ; and are ive bound 
to believe what ive cannot understand? 

Yes ; for it is a mystery how the soul and body 
are united ; how the mind acts upon the body ; how 
God acts on all the universe ; how God came to 
exist ; and in short almost every thing is a mys- 
tery. 



THEOLOGICAL CATECHISM FOR YOUTH. bo 



193. What kind of a being is God ? 
An infinite Being. 

199. What do you mean by infinite ? 
Without bounds or limits. 

200. In what respects is God infinite? 
Infinite in all his attributes, 

201. Wliat do you mean by the attributes of 
God? 

The qualities of his nature. 

202. How are his attributes divided? 
Into two classes : natural and moral. 

203. IMuch is the first of his natural attributes ? 

His ETERNITY. 

204. What do you mean by the eternity of God? 
His existence without beginning or end. 

205. How do you know that Ghd has existed 
for ever without any begin n ing ? 

Something must have existed without any be- 
ginning : because if there had ever been a period 
when nothing existed, no thing ever could have 
existed : because something never could spring up 
out of nothing: and as the worlds and creatures 
did not exist without beginning. God did. 

206. How do you know that God will exist for 
ever without end ? 

Because He has existed for ever without beginning. 

207. Do iJie Scriptures affirm the eternity of 
God ? 

Yes : - From everlasting to everlasting thou art 
God." Ps. 9G : 2. 

203. What is the second natural attribute of God ? 

His INDEPENDENT EXISTENCE. 

209. What do you mean by his independent ex- 
istence ? 



34 THEOLOGICAL CATECHISM FOR YOUTH. 

That his existence is uncaused ; and depending 
on no one but himself alone. 

210. How do you knoiv that God*s existence is 
uncaused ? How do you know that He had not a 
cause before Him ; and that another ; and the 
third ; a fourth and so on for ever ? 

Because that would be an infinite series again ; 
which is impossible. There must be a first link in 
every chain however long; and a first cause, in eve- 
ry series of causes ; and the first cause could have 
no cause. — Besides, God could have had no cause, 
because He had no beginning. 

211. What should such ivondrous attributes as 
the eternal and independent existence of Jehovah 
teach us ? 

The deepest reverence and awe. 

212. On what does our existence depend 1 
On God every moment. 

213. What is the third natural attribute of God ? 

His OMNIPRESENCE. 

214. What do you mean by his omnipresence ? 
His being always every where present. 

215. How do you prove the omnipresence of God ? 
God is every where, because He acts every 

where. 

216. He acts only throughout the unirerse ; how 
do you know He is present through infinite space 
beyond ? 

Because He who fills so vast a universe can find 
no limit any where. 

217. What is the Scripture testimony on this sub- 
ject ? 

" If I ascend up to heaven, thou art there ; if I 
make my bed in hell, behold thou art there ; if I 



THEOLOGICAL CATECHISM FOR YOUTH. 35 

take the wings of the morning and dwell in the 
uttermost parts of the sea, even there shall thy 
hand lead me and thy right hand shall hold me." 
Ps. 139: 8-10. 

218. But if ahuays present tuith us. why- do we 
not see Him ? 

Because " God is a Spirit ; " and spirit is invis- 
ible. 

219. Does God ahuays see us, though ice do not 
Him? 

Yes ; " All things are naked and opened unto 
the eyes of Him with whom we have to do," 
Heb. 4: 13. 

220. Does not the darkness hide from God? 
No j " the darkness and the light are both alike to 

him." Ps. 139: 12. 

221. What, should that teach us? 

Xever to do any thing we should be unwilling 
God should see. 

222. What is the fourth natural attribute of God? 
Omniscience. 

223. What do you mean by the omniscience of 
God ? 

That God knows all things, past, present and 
future. 

224. What proof from reason that God knotvs all 
things present, past, and future ? 

Being always every where present, upholding 
and beholding all things, he must know all things 
present ; and he must know all that ever has been, 
and all that ever will be, because nothing ever has 
been, or ever will or can be without Him. 

225. Do the Scriptures affirm the omniscience of 
God ? 



36 THEOLOGICAL CATECHISM FOR YOUTH. 



Yes ; Peter says ; " Lord, thou knowest all 
things. " John 16: 30. 

226. Does God know all we do ? 

Yes; "Thou art acquainted with all my ways." 
Ps. 139: 3. 

227. Does God know all we say ? 

Yes ; " There is not a word in my tongue, but lo, 
Lord, Thou knowest it altogether." Ps. 139 : 4. 

228. Does God know all our thoughts ? 

Yes ; " Thou understandest my thought afar off. " 
IPs. 139: 2. 

229. If all we do, or say, or think, or feel, is known 
to God, what should that teach us ? 

Never to say, or do, or think, or feel, any thing 
save what would please God. 

230. What is the fifth natural attribute of God? 
Wisdom. 

231. What is wisdom ? 

Skill to devise what is best to be done ; and the 
best way of doing it. 

232. Are wisdom amd knowledge the same thing ? 

No ; knowledge is a mere treasury of ideas ; wis- 
dom is skill to acquire and apply them. A man 
may have great skill and but little knowledge ; or 
great knowledge, and but little skill to apply it. 

233. How great is the wisdom of God? 
His understanding is infinite. Ps. 147:5. 

234. Where is the wisdom of God seen ? 
Throughout the whole universe ; in every plant 

and flower ; in every world and creature. 

235. Wherein do the things created prove God's 
wisdom ? 

In the unparalleled skill and contrivance dis- 



THEOLOGICAL CATECHISM FOR YOUTH. 37 

played in their structure; the ends they are de- 
signed to accomplish ; and the adaptation of every 
thiDg to answer the end designed. 

236. Can that be properly called wisdom which 
has no good end to answer ? 

So. Subtlety without any good end in view, is 
mere cunning. 

237. What should ice learn from that icisdom 
which planned, and which directs the whole uni- 
verse ? 

To admire and adore the wonder-working God. 

238. What is the sixth natural attribute of God ? 
Omnipotence. 

239. What do you mean by Omnipotence ? 
Almighty power ; power without limits. 

240. Hoiv do you prove the Omnipotence of 
God? 

He who could do what God has done can do any 
thing. 

241. What is the Bible testimony on the subject ? 
"J am the Almighty God." Gen. 17: 1. 

242. What can Almighty power do ) for, or 
against us ? 

Destroy us in a moment, or preserve and bless 
us for ever. 

243. What truth, then, does the Omnipotence of 
God teach us ? 

Our safety if his friends, our danger if his ene- 
mies. 

244. Is the Omnipotence of God a ground of 
joy or grief? 

Of great joy to the Christian ; of grief and terror 
to the sinner. 
4 



38 THEOLOGICAL CATECHISM FOR YOUTH. 

245. What duty does it teach the Christian, and 
what the sinner 1 

The Christian to confide in his Almighty friend ; 
the sinner to flee his wrath and secure his favor. 

246. Have you secured his favor yet ? 

247. What are you doing to secure it ? 

248. Are you not afraid to stand out against a 
Power that is Almighty ? 

249. What is the seventh natural attribute of God? 
Immutability. 

250. What is Immutability ? 
Unchangeableness. 

251. In what respect is God unchangeable? 
In his essence, character, and purposes. 

252. How do you prove him unchangeable as to 

his essence ? 

To suppose that any thing can change that has 
neither beginning nor end, and that exists inde- 
pendently and above the reach of all things that 
could produce any change, would be absurd. 

253. How do you prove Him unchangeable in his 
character ? 

Perfect in his nature, and above the reach of all 
influences that tend to change character, we can- 
not conceive a change in character possible. 

254. How do you prove Him unchangeable in his 
purposes ? 

With perfection of knowledge, no new views or 
circumstances can arise to change his mind ; and 
with no new views, and an unchangeable character, 
a change of purpose is inconceivable. 

255. What is the Scripture testimony on the sub- 
ject? 



THEOLOGICAL CATECHISM FOR YOUTH. 39 

" I am the Lord, I change not." Mai. 3 : 6. 

256. Is the Immutability of God a ground of joy 
or grief? 

Of joy to his friends ; grief and terror to his en- 
emies. 

257. Why ? 

Because he will never change from blessing his 
friends, or punishing his incorrigible enemies. 

258. WJiat do you mean by the Sovereignty of 
God ? 

His doing what he thinks best, without giving an 
account to his creatures of his actions. 

259. Does the Sovereignty of God imply his act- 
ing from mere caprice, or without any reason 1 

No ; but implies merely his acting from reasons 
unknown to us. 

260. Have you any proof from nature that God 
does act as a Sovereign ? 

Yes ; when one man is born blind or deaf, and 
another with perfect sight or hearing, God acts 
from reasons unknown to us. 

261. Do the Scriptures affirm God's Sovereignty ? 

Yes ; i; He giveth n3t account of any of his mat- 
ters." He doeth according to his will in the ar- 
mies of heaven and amongst the inhabitants of the 
earth." Job 33 : 13. Dan. 4 : 35. Also Eph. 1 : 
11 

262. Do men here on earth ever act in Sovereign- 
ty, or luithout giving their reasons to those under 
tJieir authority ? 

Yes ; masters often do amongst their servants, 
and fathers amongst their children. 

263. Is it more proper for God than man to act 
as a Sovereign ? 



40 THEOLOGICAL CATECHISM FOR YOUTH. 



Yes ; because He knows so much better what is 
best, and is so much more inclined to do it. 

264. What proof have you that God will do what 
is best ? 

All the attributes of 

HIS MORAL CHARACTER. 

265. What is the first attribute of His Moral 
character ? 

Love, or Goodness. 

266. How many kinds of Love are there? 
Two ; Benevolence and Complacency. 

267. What is Benevolence? 

Good will ; desire of others' happiness. 

268. Hoiv do you prove the Benevolence of God ? 
In the same way we do his existence ; i. e., by the 

design discoverable in all his works. 

269. How does that appear ? 

The original and leading design in all his works, 
is to make creatures happy, not miserable. 

270. Give an example. 

The grand design of the eye, the ear, the tooth, 
the stomach, was to contribute to our happiness, 
not our misery. 

271. Where else in Nature do you find illustra- 
tions of the goodness of God ? 

In every sun and shower ; 
In every plant and flower ; 
In every pulse and breath, 
And every hour till death. 

272. Where else besides in Nature do you find 
proofs of the Divine Benevolence ? 

The best smiles of His face, 
Are the gifts of His grace : 



THEOLOGICAL CATECHISM FOR YOUTH. 



41 



The gift of His Spirit. His Sabbath and Word, 
And his gift above all of our crucified Lord. 

273. What Scripture proof of the Love or Good- 
ness of God ? 

K God is Love." " The earth is full of the good- 
ness of the Lord." 1 Jn. 48 ; Ps. 33 : 5. 

274. But why so much pain in the world if He 
who made us desires our happiness ? 

We must have nerves sensible to pain, or they 
would be insensible to pleasure ; and the pain of 
the eye. the tooth, or any other organ, is incidental, 
and not the prominent and primary object of its 
formation ; and often the pain our nerves occasion, 
is sent to warn and save us from greater evils : — 
the pain from cold, to warn us against freezing, 
&c, &c. 

275. Have you any other reason why there is so 
much pain and distress in the world ? 

Yes : the chief reason of all is sin. 

276 If there icereno sin in the uvrld. would 
there be no sorrow ? 

Xo : neither sorrow nor death. 

277. Have you any proof of this from Reason ? 
Yes : for a Benevolent Being would not afflict 

his children without cause. 

278. Have you any proof from Scripture? 

Yes ; " The curse, causeless shall not come ;" and 
" Death is the wages of sin." Prov. 26 : 2. Rom. 
6: 21. 

279. What is Complacency ? 
Delight in Character. 

280. Towards ichom does God exercise the Love 
of Complacency ? 

4* 



42 THEOLOGICAL CATECHISM FOR YOUTH. 

Towards the righteous only. 

281. Has He any Complacency then in you ? 

282. Towards whom does God feel the Love of 
Benevolence ? 

Towards all, both good and evil. 

283. What duty do you infer from the infinite 
love and goodness of God ? 

Obligation to love him supremely in return. "The 
goodness of G od leadeth to repentance." Rom. 2 : 4. 

284. Has His love ever yet won yours^ or you ? 

285. What is the second Moral Attribute of God ? 
Justice. 

286. What is Justice ? 

In its general sense, it means mere righteousness 
in general ; but in its strict and specific import, it 
means disposition to render to every one his due. 

287. How do you prove the justice of God? 

By our own consciences and the Divine benevo- 
lence. 

288. Hoiv by our own consciences ? 

God would never have created us with conscien- 
ces to approve of justice and scorn injustice, if 
Himself unjust. 

289. How do you prove the justice of God by His 
benevolence ? 

Benevolence would, of course, desire the promo- 
ter of good rewarded, and the destroyer of good 
punished ; and that is what justice herself de- 
mands. • 

290. What say the Scriptures as to the justice of 
God ? 

" I the Lord am a just God." Isa. 45 : 21. 



THEOLOGICAL CATECHISM FOR YOUTH. 43 

291. What truth do you infer from the justice of 
God ? 

That if God be just, there must be tremendous 
retribution in store for the impenitent sinner. 

292. If God be just, what will become of you? 

293. What is the third moral attribute of God? 
Veracity. 

294 What do you mean by Veracity? 
Disposition to tell the truth. 

293. What is Truth ? 

Representation corresponding to reality. 

296. Give an illustration. 

The exact picture of a man is a true likeness ; 
and language that represents things as they are, is 
truth. 

297. How many kinds of truth are there? 
Two: Natural and Moral. 

298. What is the difference ? 

Moral truth refers to right and wrong ; Natural 
truth, to all other subjects. 

299. How do you prove that the Lord is a God 
of truth ?- 

From both reason and Scripture. 

300. JTliat proof of the Veracity of God from rea- 
son ? 

No one ever falsifies without some motive of gain 
or gratification. God could have no motive, and, 
of course, never falsifies. The same is proved also 
by the greatness and goodness of God. 

301. Ho i o fro 77i th ese ? 

A God so great, would not be guilty of the mean- 
ness of falsehood ; nor a God so good, of the mea- 
sureless mischiefs that falsehood occasions. 



44 THEOLOGICAL CATECHISM FOR YOUTH. 



302. What do the Scriptures teach in regard to 
the Veracity of God ? 

That " it is impossible for God to lie." Heb. 6:18. 

303. What is the fourth moral attribute of God? 
Holiness. 

304. What is Holiness ? 

Purity, freedom from, and hatred of, all that is 
wrong or wicked ; love of. and devotion to, all that 
is right or righteous. 

305. Hoiv do you prove the Holiness of God? 
From all the three moral attributes preceding — 

love, justice, and veracity ; for each one requires it ; 
and true holiness comprises them all. 

306. What is the Scripture testimony ? 

u Holy, holy, holy is the Lord of hosts." Isa. 6 : 3. 

307. To what duty should the consideration of a 
holy and sin-hating God lead us ? 

To be pure and holy ourselves. 

308. What is the fifth moral attribute of God ? 
Patience: 

309. What do you mean by the Patience of God ? 
His slowness to anger, and long-suffering dispo- 
sition. 

210. How do you prove His Patience ? 
By His daily forbearance, exercised towards the 
guilty children of men ; and by Scripture. 

311. What is the Scripture testimony ? 

The Scriptures declare Him to be, " the God of 
patience ;" " slow to anger," " long-suffering." 
Rom. 15 : 5 ; Ex. 34 : 6 ; Neh. 9 : 17. 

312. What practical inference from the Patience 
of a long-suffering God ? 

The duty of great gratitude to God for his long- 



THEOLOGICAL CATECHISM FOR YOUTH. 45 

suffering, towards us ; and the duty of great for- 
bearance on our part, towards our offending fellow- 
creatures. 

313. What if God were as quick to anger and re- 
tribntion as men are, or ivould be, if they had full 
power for vengeance ? 

The earth would long ago have been emptied of 
its inhabitants. 

3 1 4. What is the sixth moral attribute of God ? 
Compassion. 

315- What do you mean by his Compassion? 
Pity towards sufferers. 

316. Hoiv do you prove the Compassion of GodV 
Benevolence, of course, leads to pity the dis- 
tressed ; and the Scriptures say, " Thou art a God 
full of compassion." Ps. 86 : 15. 

317. What practical inference does the Compassion 
of God yield us ? 

Great consolation to ourselves in distress ; and 
our great duty to compassionate our suffering fel- 
low-creatures. 

318. What is the seventh moral attribute of 
God? 

Mercy. 

319. What is Mercy? 

In a general sense, it means mere compassion. 
" He was neighbor that showed mercy." Luke 
10: 36 : 37. 

320. What is the meaning of Mercy in its strict 
gospel sense ? 

Disposition to pardon and forgive. 

321. What is it to forgive ? 
To lay aside anger. 



46 THEOLOGICAL CATECHISM FOR YOUTH. 



322. What is it to pardon ? 
To lay aside punishment. 

323. Whose prerogative is it to pardon? and 
whose to forgive 1 

It belongs to the ruler to pardon ; to the private 
individual to forgive. 

324. Which is it our duty to extend to our of 
fendi?ig fellow-creatures ? 

Forgiveness : pardon is not our prerogative. 

325. Which may we seek from God ? 
Both. 

325. What is the difference between Mercy and 
Grace ? 

Mercy is an attribute of God ; Grace is not, but 
refers to mere favors shown, and the terms on which 
favor is granted. 

327. Give an illustration. 

Grace is mere unmerited favor, like a gift to a 
beggar ; but Mercy is disposition to pardon the 
guilty. 

328. How do you prove the Mercy of God ? 
By both Scripture and reason 

829. What is the Scripture testimony % 
" The Lord is of great mercy, forgiving iniquity^ 
transgression and sin." Num. 14: 8. 

330. How does reason prove the mercy of God ? 
His benevolence would, of course, desire, if con- 
sistent, the happiness of all, even the most wicked. 

331. Can reason prove it consistent with the law 
and justice of God to pardon the guilty ? and in 
what tvay consistent, if at all ? 

No ; nothing but a revelation from God can show 
in what way it might be consistent, or whether it 
could be consistent at all. 



THEOLOGICAL CATECHISM FOR YOUTH. 47 

332 Does this add another proof that a revelation 
has been given ? 

Yes ; for infinite goodness would certainly lead 
him to reveal what is indispensable to the happi- 
ness of his creatures to know. 

333. What then is the greatest reason of all why a 
revelation has been given to mankind ? 

To teach the fact, and the way, of Salvation 
through Christ. 

334. From what originated the plan of Salva- 
tion ? 

From the love, the wisdom, and 

THE PURPOSES OF GOD. 

335. What do you mean by the Purposes of 
God? 

That God from eternity planned all things, for 
the best. 

336. Hoiv do you prove this ? 
By His goodness and wisdom. 

337. How from these ? 

God could not be infinitely good without desir- 
ing what was best ; nor infinitely wise without de- 
vising a plan for its accomplishment. 

338. Did any man ever start to build any thing 
without any desire, or design, as to ivhat his build* 
ing should be? 

Never. Much less could an infinitely wise God 
be guilty of such folly. 

339. Can you prove the being of a God without 
proving his Purposes ? 

No ; because the main argument that proves his 



48 THEOLOGICAL CATECHISM FOR YOUTH. 

existence, is the argument from design or pur- 
pose. 

340. Do the Scriptures teach the doctrine of the 
Divine Purposes ? 

Yes. " He worketh all things after the counsel 
of his own will." Eph, 1 : 11. 

341. Do not the Purposes of God take away our 
freedom ? 

No ; for they do not touch us. 

342. How is it that His Purposes do not touch 
us ? 

Because purposing to touch, touches nothing : 
purposing to do, does nothing. 

343. What, then, does touch us ? 
The hand or agency of God. 

344. Can the hand or agency of God, then, reach 
and govern our actions, and yet leave us free ? 

Yes ; for we reach and govern each others' ac- 
tions, day by day, and yet leave each other free ; 
and surely God can do what we can. 

345. When do we govern our neighbor's actions 
and yet leave him free ? 

In every offer or invitation that we give and he 
accepts. 

346. Does God exert no other kind of agency over 
us but that of motive ? 

No, except in regeneration ; nor then save in view 
of motive. 

347. Do, then, neither his agency, nor his pur- 
poses, disturb our freedom ? 

Neither the one nor the other. 

348. How far, then, may the purposes of God ex- 
tend and yet leave us free ? 



THEOLOGICAL CATECHISM FOR YOUTH. 49 



To every thing. 

349. How far do the Scriptures teach, that his 
Purposes do extend ? 

" He worketh all things, after the counsel of his 
own will." Eph. 1:11. 

350. Do the Purposes of God extend to the time of 
marts existence on the earth ? 

Yes. " There is an appointed time for man up- 
on the earth." Job 7 : 1. 

351. Do the Purposes of God extend to the place 
of our abode? 

Yes. iC He hath determined the place of their 
habitation." Acts 17: 26. 

352. Do the Purposes of God extend to the time of 
our death ? 

Yes ; " his days are determined ; the number of 
his months are with thee ; Thou hast appointed his 
bounds that he cannot pass." Job 14: 5. 

353 But does not David say that "men of deceit 
and blood shall not live out half their davs ? 1) Ps. 
55 : 23. (Original.) 

Yes ; for God has purposed they shall not live 
out half the days he would have allowed them, 
were it not for their sins. 

354. What then comes under the Purposes of 
God? 

All worlds; all creatures ; and all events. " He 
worketh all things after the counsel of his own 
will." Eph. 1:11. 

355. Did the Purposes of God extend to the ex- 
istence of sin ? 

Yes ; for Redemption was the first grand object 
of Creation. "All things were created— for Him. 11 
5 



50 



THEOLOGICAL CATECHISM FOR YOUTH. 



(Christ) : i. e. for the display of the Meditorial glo- 
ry- 

356. Did the Agency of God extend to the en- 
trance of sin ? 

Yes ; so far as to arrange all the circumstances 
necessary for the trial of a being under probation ; 
such as the garden, the apple, the appetite, &c. : 
and so in regard to our own sin ; but not so far as 
at all to necessitate or compel its commission ; nor 
at all to impair the most perfect freedom of choice 
in our actions. 

357. Did both God's purpose and agency com- 
prise the existence of sorrow in the world and the 
universe ? 

Yes; as the punishments or consequent of sin. 

358. Is there any difference between the Purposes 
of God and the Sovereignty of God ? 

Yes ; His purposes respect His designs and plans ; 
His sovereignty, the reasons of His actions. His 
plans purpose all things for the best, we know ; but 
in following out His plans, He does many things 
from reasons entirely unknown to us ; and His act- 
ing from reasons all His own, is what we mean by 
His sovereignty. 

359. How does God execute His Purposes? 

In Creation, Providence, Redemption, and final 
Retribution. 

CREATION. 

360. Does the Bible teach that God is the Crea- 
tor or first Cause of all things ? 

Yes ; " All things were created by Him." Col. 
1 : 16. 



THEOLOGICAL CATECHISM FOR YOUTH. 51 

361. How did God create all tilings 1 

By the word of His power. 8 He spake and it 
was done : ;J He commanded and it stood fast : He 
said. - Be light, and light was/' (Original.) Ps, 
33: 9. Gen. 1:3." 

362. When did God create all things? 

- In the beginning God created the heavens and 
the earth/' Gen. 1 : 1. 

363. How long ago iras that beginning ? 
We do not know : the Bible does not tell us. 

36- 4. In lion* long time did God create the world ? 
" In six days the Lord made heaven and earth, 

the sea. and all that in them is. :: Exodus 20 : 11, 

365. How long since the creation of Man? 
About six thousand years. 

366. For whom icere add things created ? 

" The Lord made all things for Himself." Prov. 
16; 4. 

367. For ichor/i then icereyoit made ? 
For God. 

36S. For whom ought you to live ? 
For God. 

369. For whom are you living 1 for God? or 
for yourself I 

370. For what ic ere all things made ? 

To please God. " For His pleasure all things 
were created.'"' Eev. 4:11. 

371. For what then ought you to live? 
To please God. 

37 - 2. How can we please God ? 
By doing His will. 

373. Whisk is your highest a im and clearest oh- 
ject ? To do God's will, or your own ? 



52 THEOLOGICAL CATECHISM FOR YOUTH. 



374. For what special purpose did God create 
man in particular ? 

" I have created him for my glory." Isa. 43 : 7. 

375. What then ought to be the great aim of all 
our actions ? 

To glorify God. " Whether ye eat or drink, or 
whatsoever ye do, do all to the glory of God." 1 
Cor. 10: 21. 

376. What is it to glorify God ? 

To love Him and keep His commandments. 

377. What then is the chief end for which we 
were created ? 

To love and serve the Lord. 

378. Have you ever yet begun to answer the end 
for which you were created ? 

379. Man destroys that which does not answer 
the end for which it was made, and will not God 
destroy the soul that will not answer the end for 
which it was created 1 

He will. 

380. What then will become of you ? 

381. When God had completed the great work of 
Creation to what did he next proceed ? 



PKOVIDENCE. 

382. Of how many parts "does Providence con- 
sist? 

Two : Upholding and Governing the Universe. 

383. But when any thing is brought into exist- 
ence ivill it not continue to exist, of itself, unless 
something destroys it ? 



THEOLOGICAL CATECHISM FOR YOUTH. 53 



No ; it requires the same power to uphold that it 
did to create. It was the word of God's power that 
created ; and Paul tells us that M He upholds all 
thiDgs by the word of his power." Heb. 1 : 3. 

384. What then would become of the world and, 
the creatures, ivere God to withhold his supporting 
power for a single momerit ? 

That moment we should sink into non-existence. 

335. Could tee not draw a single breath without 
God ? 

Not one ; nor could another pulse beat unless 
God were there to send it. 

386. What proof of this 1 

u In Him we live, and move, and have our being.'' 
Acts 17 : 28. 

387. Have you any proof from Reason ? 

Yes : Nothing can move without a mover — the 
pulse, no more than a world. 

388. How far does the Providential Govern- 
ment of God extend ? 

To H:s Physical. Mental, and Moral Govern- 
ment, especially to the Physical and Mental. 

389. What do you -mean by Physical Govern- 
ment ? 

Government over matter. 

390. What do mean by Mental Government? 
Government over mind. 

391. How does God govern matter ? 
By force. 

392. How does He govern mind ? 
By motive. 

393. Give an instance of His governing matter 
by force. 

5* 



54 THEOLOGICAL CATECHISM FOR YOUTH. 

Moving the winds, and waves, and worlds in their 
courses. 

394. Give an instance of His governing mind by 
motive ? 

By books He moves the scholar, and by appetite 
the animal, to desire, to choose, and to enjoy. 

395. How far does God's Physical Government 
extend ? 

Over the whole empire of matter. 

396. How far does the Mental Government of 
God extend ? 

Over the whole empire of created mind. 

397. Does the Physical Government of God cause 
our existence ? 

Yes ; " Thy hands have made me." Job. 10:8. 
Ps. 13: 9, 16, 

398. Does God provide food for all His crea- 
tures, both brute and human ? 

Yes ; He causeth grass to grow for cattle, and 
herb for the service of man. " Thou openest Thy 
hand and satisfiest the desire of every living thing." 
Ps. 104: 14, and 145: 15, 16. 

399. But does not man provide his own food 
and raiment ? 

No ; man's agency is necessary as means ; but 
no agency nor effort of man can bring one drop of 
rain from heaven, or cause one lamb or seed to 
grow. 

400. For how much, then, are we indebted to God ? 
For every crumb, and thread, and breath, and 

blessing. 

401. And what ought we to render in return to 
God for all His blessings ? 

All we are and have, for ever. 



THEOLOGICAL CATECHISM FOR YOUTH. 



55 



402. Does the Providence of God extend to the 
smallest, as tvell as the greatest matters ? 

Yes ; 11 Not a sparrow falletb on the ground with- 
out your heavenly Father :" and ;; the very hairs of 
your head are all numbered." Matt. 10 : 29. 30. 

403. Does tlie Providence of God extend to what 
men term matters of chance ? 

Yes ; u The lot is cast into the lap. but the whole 
disposal thereof is of the Lord." Prov. 16 : 33. 1 
Kings 22 : 34. 

404. Is there any such thing then as chance or ac- 
cident ? 

No. Nothing happens without God. 

405. Does the Providence of God extend to all 
our afflictions ? 

Yes : - Affliction cometh not forth of the dust ; 
neither doth trouble spring out of the ground." 
Job 5 : 6. 

406. Does God's Providence extend to all our 
mercies ? 

Yes : " Every good and perfect gift is from above, 
and cometh down from the Father of lights." Jas. 
U 17. 

407. Wlierein does the Mental Government of 
God appear in the Providential ? 

In God's Providential government over the em- 
pire of mind. 

408. Does the Providential Government of God 
extend to the hearts of men. and even to their lips ? 

Yes ; The heart of the King is in the hand of 
the Lord as the rivers of waters: He turneth it 
whithersoever He will ;" and u The preparations of 
the heart and the answer of the tongue are from the 
Lord." Prov. 16: 1, and 21 : 1. 



56 THEOLOGICAL CATECHISM FOR YOUTH. 



409. Does the Providential Government of God 
extend to the ordinary actions of men ? 

Yes ; " Except the Lord build the city, they labor 
in vain that build it : Except the Lord keep the 
city the watchman waketh but in vain." Ps. 127 : 1. 

410. Does it extend to the actions of good men ? 
Yes ; " The steps of a good man are ordered by 

the Lord." Ps. 37 : 23. 

41.1. Does it extend to the actions of had men ? 

Yes ; for God calls the sinner His " rod," His 
" saw," His " axe ;" and says I will send him against 
a hypocritical nation." Isa. 10. Again, " It was 
not you that sent me hither, but God." Gen. 45 : 8. 

412. Does it extend, to the actions of devils ? 

Yes ; The Lord said to Satan, " Behold he is in 
thine hand ; but save his life." Job 2 : 6. 

413. Does the Providence of God extend to the 
revolutions of empires ? 

It does. " I will overturn, overturn, overturn, 
till He come whose right it is." " Promotion Com- 
eth neither from the feast nor from the west, nor 
from the south, but God is judge ; he putteth down 
one and setteth up another." Ez. 21 , 7. Ps. 75 : 
6 ; 7. 

414. Does the Providential Government of God 
decide the earthly condition of men, as to wealth or 
poverty ^ elevation or depression in life 1 

Yes ; " The Lord maketh poor and maketh rich : 
He bringeth low and lifteth up." 1 Sam. 2 : 7. 

415. Does God govern the actions of the brute 
creation ? 

Yes ; " I will appoint over them the dogs to tear, 
and the fowls of heaven and the beasts of the field." 
" I will send hornets before thee." — " He spake and 



THEOLOGICAL CATECHISM FOR YOUTH. 57 



locusts came and caterpillars." — " Against Israel 
shall not a dog move his tongue.'* — 4; I have com- 
manded the ravens to feed thee." Jer. 15 : 3. Ps. 
105 : 34. Exod. 23 : 28. 1 Kings 17 : 4. 

416. Does the Providential extend to 

THE MORAL GOVERNMENT OF GOD? 
It does. 

417. What do you mean by His Moral Govern- 
ment ? 

Government by moral influences on the mind. 

418. Give an example of Moral Government. 
That of a parent over his child ; or of a ruler over 

his subjects. 

419. What is the difference "between Mental and 
Moral Government ? 

All Moral is Mental government ; but all Mental 
is not Moral. The controlling influence of all mo- 
tive on mind is mental government ; but the influ- 
ence of none but moral motives is moral govern- 
ment 

420. Where do we see the difference? 

The minds of all animals are governed by motive, 
yet none but the minds of moral agents are ruled by 
moral influences. 

421. Amongst men are there any instances of 
motive influence, that is not also moral influence ? 

Yes ; one mind is drawn by an argumentative, 
another by a florid style ; one by the sublime, an- 
other by the beautiful. The influence is mental, 
but not moral. It rules the mind or choice, but 
has no moral character for good or evil. 



58 THEOLOGICAL CATECHISM FOR YOUTH. 



422. But do not mere natural influences, like that 
of taste or appetite, sometimes assume a moral char- 
acter ; a merely mental, become a moral motive !: 

Yes ; it did in the case of Eve's transgression ; 
and always does when the divine command reaches 
the question of animal indulgence. 

423. Into how many parts is the Moral Govern- 
ment of God divided? 

Four; Providential, Legal, Mediatorial and Spir- 
itual. 

424. How is the Providential a part of God\s 
Moral Government? 

Because the events of the Providential Kingdom 
are so ordered as to bear a moral influence on the 
minds of men. 

425. Do the Scriptures affirm this ? 

Yes ; " The Lord thy God hath led thee these 
forty years in the wilderness, to humble thee, and 
to prove thee, and to know what was in thine heart, 
whether thou wouldst keep the commandments of 
God or not." Deut. 8 : 2. 

426. What are the three grand requisites for a 
Moral Government ? 

A. moral governor, moral agents, and a moral 
law. 

427. What are the three grand requisites in a 
Moral Governor 1 

Character, Capacity, and Authority. 

428. Why these ? 

Because without character no one is fit to reign ; 
without capacity, no one is qualified to reign ; and 
without authority, no one has a right to reign. 

429. Has God these three requisites ? 

Yes, in infinite perfection. Infinite goodness is 



THEOLOGICAL CATECHISM FOR YOUTH. 59 

His character ; infinite wisdom and power His capa- 
city ; and His claims as our Creator, Preserver, and 
Redeemer, give Him infinite authority over us all. 

430. What is Moral Agency! 

A course of action, either right or wrong. 

431. Who are Moral Agents ? 
God, and all His rational creatures. 

432. Are all Moral Agents accountable beings ? 
No; none but created moral agents. God is not 

an accountable Being. 

433. What is the difference beticeen a Moral 
Agent and an Accountable Being ? 

Both have duties to perform ; but the one is un- 
der law, the other is not ; one is bound to give an 
account of his actions, the other is not. God is a 
Moral Agent, but is not accountable to any; but 
man is both a moral agent, and an accountable be- 
ing likewise. 

434. Has God duties to perform? 

Yes; to love Himself, and His law, and His glo- 
ry ; and to maintain His righteous government over 
His creatures, are duties He owes to Himself. 

435. What is necessary to Moral Agency ? 
Capacity to understand what is right, and power 

(possessed or accessible) to do it. 

436. Wliat is necessary to Accountability 1 
Righteous moral law, proclaimed, by rightful au- 
thority, with capacity to understand, and power to 
obey. 

437. Why is righteous laio necessary ; and that 
proclaimed or published ? 

Because a wicked law no one is bound to obey ; 
nor any law unless published, 



60 THEOLOGICAL CATECHISM FOR YOUTH. 

438. But is no one hound by any law unless he 
know what it is ? 

Not unless the law has been duly published. 

439. What proof that capacity to understand, 
and power to obey, are necessary to accountability ? 

Common sense decides that a brute creature with 
no capacity to understand, nor power to obey moral 
law, can be accountable. 

440. What are the capacities and powers necessa- 
ry to moral agency or accountability ? 

Reason, Conscience, Liberty of Choice, and Moral 
Sensibility. 

441. What do you mean by Moral Sensibility ? 
Sensibility of mind to moral objects. 

442. What is the difference between Conscience 
and Moral Sensibility ? 

Conscience is that power of the mind which 
merely approves or disapproves ; but Moral Sensi- 
bility, that attribute of the heart, which loves or 
hates the right or the wrong, the good or evil pre- 
sented. 

443. What do you mean by the Liberty of Choice 
necessary to Moral Agency ? 

The power of choosing or refusing, when good or 
evil is set before us. 

444. But is it not essential to Freedom to have 
not only the power of choosing, but of doing as we 
choose ? 

No : it is to Physical, but not to Moral freedom 
— for if a man choose or desire to kill his neighbor, 
he is in God's sight a murderer, even though he is 
lying in a dungeon and in chains. 

445. How do you know that we possess all these 



THEOLOGICAL CATECHISM FOR. YOUTH. 61 



powers and faculties that are necessary to Moral 
Agency ? 

By our consciousness. 

446. Is there any power above oar own accessible 
to help us to perform our duties ? 

Yes : the power of God : for me may come to God 
and - rind grace to help in time of need.*" Heb. 4 : 16. 

447. What constitutes 

THE LEGAL PART OF GOD'S MORAL 
GOVERNMENT J 

The government by his moral law. 
44S. What is the Law Book of God's Moral 
Government ? 
The Bible. 

449. Where in that Book do you find GodJs 
Moral Lata? 

Chiefly in the Ten Commandments. Ex. 20. 

450. What is the great fundamental principle of 
God's Moral Law? 

Love to God and our fellow-creatures, 

451. Does God claim this as the sum of all His 
requirements ? 

Yes: Christ tells us that " on these two hang all 
the law and the prophets. " ; Luke 10: 27. 

452. Which kind of love are ice bound to exercise 
towards God ; Benevolence, or Complacency 1 

Both. 

453. What must be the measure or amount of our 
love to God ? 

" With all our heart, and soul, and strength, and 
mind." Luke 10 : 27. 
6 



62 THEOLOGICAL CATECHISM FOR YOUTH. 



454. What are we to understand by that ? 

That we are to love God more than all other ob- 
jects ; and as much more as our utmost capacity 
admits. 

455. Why? 

Because God is infinitely greater and better than 
all, and deserves to be loved in proportion to His 
excellence. 

456. Do you love Him so much more ? 

457. Do you love Him as much as you do self? 

458. Do you love Him at all ? 

459. What is the second branch of the law of love ? 
Thou shalt love thy neighbor as thyself. 

460. What is meant by neighbor ? 

All other men, whether friend or foe : whether of 
our own nation, or any other. 

461. How do you prove that ? 

The good Samaritan regarded and treated as his 
neighbor, the Jew he found in distress, although 
the Jews and Samaritans were different nations, 
and deadly enemies to each other ; and this case 
Christ quotes to show that we must love as our 
neighbors, all men, of every clime and color, friend 
and foe. Luke 10 : 33-37. 

462. But why should we love others as our- 
selves ? 

Because our fellow-creatures are of as much 
value in the scale of being as ourselves. 

463. Does the command to love our neighbor as 
ourselves require the father to feel the same natural 
affection towards other £ children as for his own ? 
or to leave his own children or interests to take care 
of others ? 



THEOLOGICAL CATECHISM FOR YOUTH. 



63 



No ; but it requires us to desire as much good 
to others as to ourselves; and to do all for them 
that in like circumstances we should like others to 
do for us. " Whatsover ye would that men should 
do to you, do ye even so to them." Matt. 7 : 12. 

464. What is the preface to the Ten Command- 
ments, otherwise called the Decalogue ? 

The preface to the Ten Commandments is, " I 
am the Lord thy God which brought thee out of 
the land of Egypt and out of the house of bondage." 
Ex. 20 : 10. 

465. WJiat does the preface to the Ten Command- 
ments teach us ? 

That those who are God's own people by special 
covenant and by special favor are bound above all 
others to keep His commandments. 

446. And are ice noiv as specially bound to God 
on these grounds as ivere Israel of old ? 

Yes, and more so : for we, as a nation, above all 
others, have been adopted into their place, and have 
been more, and far more, blest than they. 

467. What is the first commandment ? 

" Thoushalt have no other gods before me." Ex. 
20: 3. 

468. What is the leading object of the first com- 
mand merit % 

To forbid all outward idolatry like that of the 
heathen, and all the inward idolatry of the 
heart 

469 What do you mean by the inward idola- 
try of the heart! 

Allowing to any other object the highest place in 
the heart — that place which of right belongs to God 
alone. 



64 THEOLOGICAL CATECHISM FOR. YOUTH. 



470. Is there any idolatry in Christian lands ? 
Yes ; sinners in Christian lands are as deep in 

idolatry as the heathen, though not addicted to 
image worship. 

47 1 . How can men be as deep in idolatry here as 
in heathen lands ? 

Because all sinners in Christendom, as well as 
heathendom, allow to other objects that place in 
their hearts which of right belongs to God only. 

472. Which , then, is the real idolatry of the hea- 
then ivorld — their image u or ship, or the alienation 
of their hearts from God to other objects ? 

Their alienation of heart to other objects ; the 
same as the idolatry in Christian lands. 

473. What, then, are in reality the religious rites 
and idolatrous worship of the heathen ? 

Mere superstitious observances, adopted to qui- 
et the demands of the religious principle in 
man. 

474. Has any religious principle survived the 
fall in the heart of man ? 

Yes ; a religious principle, but no principle of 
religion. Conscience is still alive to the duty of 
religion, though the heart is dead against it. 

475. What, then, is the true philosophy or cause 
of the heathen ivorship and religion? 

It is the wicked heart's attempt to quiet and 
compromise with conscience. Conscience urges 
the duty of religion and religious worship ; but the 
heart, hating a holy God and a holy worship, con- 
trives deities that will allow their votaries to wor- 
ship and yet to sin on undisturbed. 

476. What, then, are the grand objects of the 



THEOLOGICAL CATECHISM FOR YOUTH. 65 



hearths idolatry here and every ivhere? ivhat the 
trinity of idols that the tvicked ivorld adore ? 
Wealth, Honor, and Pleasure. 

477. Do the Scriptures consider devotion to these 
as real idolatry ? 

They do : they tell us that " covetousness (i. e. the 
love of gold) is idolatry and, of course, the same 
is true in regard to the others. Col. 3 : 5. 

478. But ivhy do wealth, honor and pleasure hold 
the highest place in the sinf ul heart ? 

Because they tend to self-gratification. 

479. What, then, at last is the real and the only 
idol of the sinful heart ? 

Self : self-love is always highest till love to God 
takes the throne, and puts down self into subordi- 
nation. 

480. Are you, then, an idolater ? 

481. Are you a worshipper of the true God? or 
do you w-orship nothing ? 

482. If you worship nothing, then what compromise 
does your heart make with your conscience ? how 
manage to stifle the voice within, which tells you that 
every rational being in every world ought to love and 
worship the God that made him ? 

483. When the first commandment forbids idola- 
try, what opposite duty does it require ? 

That we choose the Lord alone for our God. 

484. What do you mean by choosing the Lord for 
our God ? 

Yielding to him the highest place in our hearts, 
and devoting our hearts and lives to his service. 

485. What, then, is the sum and substance of what 
the first commandment both forbids and requires ? 

6 # 



66 THEOLOGICAL CATECHISM FOR YOUTH. 



That we must have no God but the Lord, but 
must have the Lord for our God ? 

486. Have you ever yet renounced every idol, and 
chosen the Lord for your God ? 

487. What ought to he the object of your highest 
love ? 

488. What is your highest and dearest object ? 
self or God ? 

489. Is it a small sin, or a heinous crime, to cast 
the love and fear of God away, and to allow sinful 
self to be your God ? 

490. Why is the command against idolatry made 
the first commandment ? 

Because idolatry is the most universal and the 
greatest sin. 

491. What is the second commandment ? 

" Thou shalt not make unto thee any graven 
image, or any likeness of any thing that is in heaven 
above, or that is in the earth beneath, or that is in 
the waters under the earth : Thou shalt not bow 
down thyself to them, nor serve them : for I the 
Lord thy God am a jealous God, visiting the ini- 
quity of the fathers upon the children unto the 
third and fourth generation of them that hate me." 
Ex. 20 : 4, 5. 

492. What is the difference between the second com- 
mandment and the first ? 

The first forbids all idols, the second all images; 
the first forbids having any idols in the heart, the 
second all images before the eye. The sin forbid- 
den in the first is the cause, the sin denounced in 
the second the effect : yet both refer to the same 
great and wide-spread species of wickedness. 



THEOLOGICAL CATECHISM FOR YOUTH. 67 



493. What, then, is it the main object of the second 
commandment to forbid and require ? 

To forbid all image worship, and all that would 
tend thereunto ; and to require all men to worship 
God in spirit and in truth." John 4 : 2, 3. 

494. Do you worship God in spirit and in truth ? 

495. What reasons are given for obeying this com- 
mand ? 

The first is, " that the Lord is a jealous God." 

496. What is meant by His being a jealous God ? 
That God watches the first wanderings of the 

heart, and is angry whenever any of that glory and 
honor that are due to Him alone, are given to any 
other object. 

497. What is the second reason ? 

That God visits the iniquities of the fathers upon 
the children to the third and fourth generations of 
them "that hate Him." 

498. Is it just to visit the iniquities of fathers 
upon children ? 

Yes ; when children follow in the wicked footsteps 
their fathers trod, and hate and disobey God them- 
selves. 

499. What is the third reason for keeping the 
second commandment ? 

That God shows mercy to thousands (of genera- 
tions) that love Him and keep His commandments. 

500. Does the Bible add the word generations 
after the word thousands, making the text read 
thousands of generations ? 

No ; nor does the Hebrew text add it after the 
third and fourth : and if it may be added in the one 
case, it may also in the other. 

501. Suppose it then added to both, what must 



68 THEOLOGICAL CATECHISM FOR YOUTH. 

we then understand by God's visiting the iniquities 
of the fathers upon the children to the third and 
fourth generation of them that hate Him, and show- 
ing mercy to thousands of generations of them that 
love Him and keep His commandments ? 

That God will follow far down with judgments 
those who hate and rebel against Him; and very 
much further still, with mercies, those who love 
Him and keep His commandments. 

502. What loud warning does this passage sound 
in the ears of sinners ? 

Immediately to cease their career of iniquity, 
lest they entail their own character and curse upon 
generations yet unborn. 

503. What great encouragement does this afford 
to men to a life of "piety ? 

That their characters and blessings may flow 
down to generations unnumbered, when themselves 
are dead. 

504. Are your life and example such as you 
would wish those who come after you to copy ? 

505. What is the third commandment ? 

Ex. 20: 7. " Thou shalt not take the name of 
the Lord thy God in vain, for the Lord will not 
hold him guiltless that taketh his name in vain." 

506. What is it to take the name of God in 
vain ? 

To use it irreverently. 

507. Can men violate the spirit of this command 
even when they do not use the name of God at all ? 

Yes ; by speaking irreverently of His works, His 
word, His worship, His ordinances, His Provi- 
dences, His people, or His religion. 



THEOLOGICAL CATECHISM FOR YOUTH. 69 

508. What penalty does God threaten against 
all who take his name in vain ? 

That He will not hold them guiltless. 

509. What is meant by not holding them guilt- 
less? 

That He will hold and treat them as guilty, and 
inflict condign punishment. 

510. What then will befall those who not only take 
His name in vain, but are guilty of profane swear- 
ing and blasphemy ? 

A still more terrible doom. 

511. What is Christ 1 s rule as to profane or irrev- 
erent language of every kind ? 

11 Let your communication be yea, yea, and nay, 
nay, for whatsoever is more than these eometh of 
evil." Matt. 5 : 37. 

512. Is profaneness the most inexcusable of all 
sins ? 

Yes ; the thief pleads his hunger, and the mur- 
derer the abuses he has received, or the gain he is 
going to reap ; but the profane swearer has neither 
the one excuse nor the other for breaking the third 
commandment. 

513. Does God regard the words ive utter, the 
language we use, as a true index of our hearts ? 

" Yes ; " for out of the abundance of the heart the 
mouth speaketh." Matt. 12 : 34. 

5 1 4. Will our ivords come up in remembrance 
at the last day ? 

Yes ; for every idle word we must give account 
in the Day of Judgment. Matt. 12: 36. 

515. Will our words have an influence in fixing 
our eternal destiny ? 

Yes ; " By thy words thou shalt be justified, and 



70 THEOLOGICAL CATECHISM FOR YOUTH. 



by thy words thou shalt be condemned." Matt. 12 : 
37. 

516. Wliat influence is brought to bear upon the 
tongue ? 

" It is set on fire of hell." Jas. 3 : 6. 

517. What kind of sin is that for which there is 
no forgiveness^ neither in this life nor that which is 
to come ? 

A sin of the tongue. "Whosoever speaketh a 
word against the Holy Ghost it shall not be forgiv- 
en, neither in this world nor in the world to come." 
Matt. 12: 32. 

518. Is your tongue ever u set on fire of hell ? v 

519. Have you any idle words to give an ac- 
count of at the Day of Judgment ? 

520. Are you sufficiently cautious and prayerful 
as to the language of your lips ? 

521. What is the fourth commandment? 
"Remember the Sabbath day to keep it holy. 

Six days shalt thou labor and do all thy work : 
But the seventh day is the Sabbath of the Lord thy 
God ; in it thou shalt not do any work, thou, nor 
thy son, nor thy daughter, thy man-servant, nor 
thy maid-servant, nor thy cattle, nor thy stran- 
ger that is within thy gates : for in six days the 
Lord made heaven and earth, the sea and all that 
in them is, and rested the seventh day : wherefore 
the Lord blessed the Sabbath day, and hallowed it." 
Ex. 20:8-11. 

522. What is the first precept of the fourth com- 
mandment ? 

" Remember the Sabbath day." 

523. Why are we commanded to remember the 
Sabbath Day ? 



THEOLOGICAL CATECHISM FOR YOUTH. 71 



Because so much is said and read, and done on 
the Sabbath, without remembering what day it is. 

524. Do you not sometimes forget it? 

525. Has the Sabbath become entirely forgotten 
and lost by any portion of mankind? 

Yes ; by whole nations : even where the septen- 
ary division of time continues. 

526. Is there no danger of its being lost here ? 

527. What is the second precept of the fourth 
commandment ? b 

" To keep the Sa bath holy." 

528. What is it to keep the Sabbath holy ? 

To devote our thoughts, words and actions, all 
that day to heavenly, not to worldly things. 

529. What is the third precept of the fourth 
commandment ? 

" Six days shalt thou labor." 

530. Is it every one's duty to labor six days in 
the iceek ? 

Yes ; in some useful employment of body or 
mind. 

531. But may not wealth excuse a man for idle- 
ness ? 

No; nothing but weakness, or disease of mind or 
body. 

532. What evils does idleness engender ? 
Crime, disease, death, perdition. 

533. But ivhat shall a man do who has already 
all the wealth he needs for his support ? 

Labor for God and the salvation of souls ; gain 
and give to the cause of humanity and religion, at 
home and abroad, over all the world. 



72 THEOLOGICAL CATECHISM FOR YOUTH. 



534. What is the fourth precept of the fourth 
commandment ? 

To finish all our secular business within the six 
secular days. " Six days shalt thou labor and do 
all thy work. 5 ' 

535. But have not some men more secular busi- 
ness than they can perform in the six secular days ? 

Yes ; but they have no right to more. God al- 
lows no man to take more on his hands than he 
can do in the six. 

536. How do you prove that ? 

God would never have commanded us to do all 
in six days if he allowed us to take more than we 
could complete in six. 

537. By the month or year together, could a man 
do as much in the whole seven days of the week as 
in the six ? 

No. No man can do so much, or travel so far. 

538. What motive is here presented for finish- 
ing our works within the six days ? 

God's own example ; " for in six days the Lord 
made heaven and earth, the sea, and all that in 
them is." 

539. What is the fifth injunction (or series of in- 
junctions) of the fourth commandment ? 

" In the Sabbath of the Lord thy God thou shalt 
not do any work ; thou, nor thy son, nor thy daugh- 
ter, nor thy man-servant, nor thy maid-servant, nor 
thy cattle, nor the stranger that is within thy 
gates." 

540. Is any man, then, held to be a Sabbath 
breaker if he set his servants, or chid r en, or cattle 
at work, even though he do not work himself 7 

Yes ; cr if he permit either a child or a domestic 



THEOLOGICAL CATECHISM FOE, YOUTH. 



73 



or even a stranger that is sheltered beneath his 
roof to labor, or otherwise violate the day of God. 

541. But suppose he has not power to prevent his 
son or servant, or the stranger from violating the 
Sabbath ? 

Ke must prevent it. God will take no excuse at 
his hands. The head of every house is in God's 
sight bound to be its master, and actually to pre- 
vent Sabbath-breaking in his house : or banish the 
Sabbath-breaker from his establishment. 

542. But which is the easy and the right ivay to 
prevent, icithout resort to severity ? 

To begin early, and to teach and train every soul 
in the mansion to reverence the Lord's day from 
the very beginning. 

543. What ivill God do to those parents or guar - 
diojis or masters, who let go the reins of govern- 
ment, till those they are bound to govern are above 
and beyond them ? 

He will task them to a dread account hereafter. 

544. When God says thou shalt not do any 
ivork. thou, nor thy son nor thy daughter, nor thy 
man servant, &{C.. are not only all kinds of ivork, 
but all other worldly occupations or engagements 
forbidden, such as travelling, studying, reading, 
writing^ and conversation on worldly subjects ? 

Yes ; and all worldly visiting, amusements, and 
self-gratification. God's words are, ,; Xot doing 
thine own ways, nor finding thine own pleasure, nor 
speaking thine own words." Isa. 58 : 13. 

545. Do you not sometimes seek your oicn 2^lea- 
sure or speak your own words on the day of God t 

546. What was the penalty in former days for 
violating the Sabbath ? 

7 



74 THEOLOGICAL CATECHISM FOR YOUTH. 



" Every one that defileth it shall surely be put to 
death : whosoever doeth (any) work therein, that 
soul shall be cut off from his people. ;j Ex. 31 : 
14 ; and 35 : 2, 

547. Is God as angry noiv as ever against the 
Sabbath-breaker ? 

Just the same now, and always will be. 

548. Is there any kind of work a man may do 
on the day of God ? 

Yes ; works of mercy — to man or beast. Luke 
13 : 10; and 14: 15. Matt. 12: 1. We may im- 
part food to the hungry, or relief to the distress of 
man or beast on the Sabbath day. 

549. By what motives is the duty of keeping the 
Sabbath here enforced ? 

That " God rested on the seventh day ; blessed 
the Sabbath day and hallowed it." 

550. Hoiv long did the seventh day continue to 
be the Sabbath ? 

More than four thousand years. The seventh 
day was set apart for a Sabbath in the garden of 
Eden, twenty-five hundred years before this fourth 
commandment was given on Mount Sinai. 

551. How does that appear? 

Because we are told immediately on the comple- 
tion of the creation, that " God blessed the seventh 
day and sanctified it" (Gen. 2:3); and because it 
was needed before the law as much as since ; and 
it commemorated God's rest then as now. 

552. What reason have ive for supposing that 
the first day has been kept as the Sabbath since the 
days of Christ ? 

Because it is called in the New Testament, 
" The Lord's day ;" and on this day the disciples 



THEOLOGICAL CATECHISM FOR YOUTH. 75 



met for worship. Rev. 1 : 10 ; Acts 20 : 7 ; 1 
Cor. 16: 2. And it was kept by the early Chris- 
tians as a Sabbath. 

553. What is meant by God's blessing the Sab- 
bath day ? 

His making it a blessing to all who keep it. 

554. 75 the Sabbath a real blessing to the world 1 
Yes ; it is the guardian of all the dearest in- 
terests of mankind ; the great promoter of learning, 
liberty, peace, prosperity, morality, religion, and 
salvation. 

555. What is the condition of the nations where 
no Sabbath isfoand ? 

They are all sunk in barbarian or heathen degra- 
dation. 

556. Does every nation then and every individual 
that turns his back on this day of God, shut him- 
self off from the richest blessings of Heaven ? 

Yes ; and brings himself under the curse. 

557. What is mea?it by Gods "hallowing the 
Sabbath day ?" 

Setting it apart from a common to a sacred use. 

558. Does God regard it as a great sin for mart 
wilfully to profane what he has hallowed ? 

Yes ; and punishes accordingly. 

559. Do you recollect any cases where men have 
ivilfully desecrated this day that God hath so so- 
lemnly consecrated ? 

Yes ; the man in the wilderness, who in contempt 
of God's law gathered sticks on the Sabbath day ; 
and the case of the French nation in the day of 
their great revolution, when they wilfully blotted 
out the day of God from their calendar, and even 



76 THEOLOGICAL CATECHISM FOR YOUTH. 

abolished the seventh day division of time for de- 
cades, or divisions of ten days each. 

560. What were the consequences ? 

The man in the wilderness was stoned to death 
by express command of God. Numb. 15: 35. 
And the French nation was deluged in blood. 
(See French Revolution.) 

561. Do you know of any other cases of the sore 
judgments of God, though less severe, on nations or 
individuals for Sabbath-breaking, either in former 
or later days ? 

Yes ; the whole nation of Israel was carried and 
kept captive for seventy years, that the land might 
enjoy her Sabbaths of which they had despoiled it. 
Lev. 26: 34-35; and 2d Chron. 36: 21. 

And in our own days the destruction of pleasure 
riders on land and water on the Sabbath day, is of 
appalling frequency. 

562. As a general ride, are men gainers or losers 
in their temporal interests, by breaking the Sabbath 
for gain ? 

Great losers in their temporal, and infinite losers 
in their eternal interests ; and therefore all who 
would be happy in the world to come, or even pros- 
per in this world, must keep holy the Sabbath day. 

563. What division of the ten commandments is 
supposed to end here with the fourth ? 

That part which was written on the first table of 
stone, containing our duties to God ; the remaining 
six, containing our duties to man, being written on 
the second table. 

564. What is the fifth commandment ? 
"Honor thy father and mother, that thy clays 

may be long in the land that the Lord thy God 
giveth thee." Ex. 20 : 12. 



THEOLOGICAL CATECHISM FOR YOUTH. 77 

565. What is it to honor parents ? 
To love, reverence, and obey them. 

566. What peculiar land of love or affection are 
children bound to exercise towards their parents ? 

Kindred and grateful affection. 

567. Is kindred affection the duty of children 
towards their parents ? 

Yes : and of parents towards their children : and 
of brothers and sisters, and of all other kindred, one 
towards another. 

56S. How does that appear* Is not kindred af- 
fection a mere animal instinct, common both to the 
brute and human race ? 

Yes ; and therefore the want of it is worse than 
brutish : and hence to be " without natural affec- 
tion'' is rated in Scripture as the lowest stage of 
human depravity. 2 Tim. 3 : 3. 

569. Is gratitude one part of that love which 
children owe to their parents I 

Gratitude and love are not the same thing : for 
love refers to persons, gratitude to favors shown ; 
yet love and gratitude, like benefactor and benefits, 
are closely connected together. 

570. For what is gratitude due from children to 
parents ? 

For all their countless favors ; 
Their counsels and cares; 
Their pains and their prayers ; 
Their toils and their tears. 
From first to latest years, 

571. Why ought children to honor their parents ? 
Because of the parents' superiority in age : and 

the respect naturally due to the parental relation. 

572. Are children bound by this commawlment 
7* 



78 THEOLOGICAL CATECHISM FOR YOUTH. 



to honor or reverence parents %oho ) by their charac- 
ter or conduct, merit nothing but contempt ? 

Yes ; children are always bound to honor, who- 
ever else may despise them. 

573. Are children bound to do every thing that 
parents may command ? 

Yes ; unless what they command be impracticable 
or wicked. 

574. What is the Bible rule on this subject ? 

" Children, obey your parents in the Lord." 
Eph. 6:1. 

575. What is meant by " obeying in the Lord . ? " 
Obeyiog in all that the Lord approves. 

576. What did God in ancient times cmnmand 
to be done with a son that ivoidd not obey his father 
or mother, after they had chastened him themselves 
in vain ? 

God's command was, " All the men of his city 
shall stone him that he die." Deut. 21 : 21. 

577. What if a child cursed his father or 
mother ? 

u Every one that curseth his father or his mother 
shall surely be put to death." Lev. 20 : 9. 

578. Is God as angry noiv as ever against dis- 
obedient children ? 

Yes, the same. 

579. Do you always obey the ffth command- 
ment ? 

580. What promise does this command contain 
for all who obey it ? 

"That thy days may be long in the land which 
the Lord thy Grod giveth thee." 

581. Is this a promise that the nation of Israel, if 



THEOLOGICAL CATECHISM FOR YOUTH. 79 



obedient, should remain long in the land of Ca- 
iiaiui. the land the Lord gave them - or that all 
men who obey shall live long on the earth, or both? 

Both. Primarily it was a promise to that nation ; 
inferentially. " it is a promise of long life and pros- 
perity, so far as shall subserve God's glory and their 
own highest good, to all such as keep this command- 
ment/' 

5 5 2 . Wh y eloes Pa 1 1 1 ca 11 th is th e first com manch 
me /it with 'promise . ? " Eph. 6 : 2. 3. Does not 
every commandment of God contain a promise ex- 
pressed or implied to all who keep it ? 

Yes ; and Paul does not say that this is the first 
commandment with promise, but the first command- 
ment with this particular promise; "that it may be 
well with thee, and that thou mayest dwell long in 
the earth or the land/' Ephes. 6 : 2. 3. Original. 

583. Why the earth or the land ? 
Because the Greek word means either. 

584. But have ice a right to put those two verses 
to2ether. and to read it. - the first command?ne?it 
with the promise tJiat it may be well with thee, and 
that thou mayest dwell long in the land ?" 

Yes : because the verses never ought to have 
been divided : their sense and truth require them to 
be joined together. 

5S5. But are not the divisions of chapters and 
verses inspired divisions ? 

No. The original Scriptures had neither chapter 
nor verse. 

586. Who then divided the Bible into chapters 
and verses ? 

Chiefly the monk Hugo. 1240 ; Robert Stephens, 
1551 : and the Jew. Mordecai Xathan. 



80 THEOLOGICAL CATECHISM FOR YOUTH. 



587. Does the fifth command imply also the duty of 
subjection to rulers and all others in authority r , as 
well as parents ? 

Yes ; " Let every soul be subject to the powers 
that be ; for there is no power but of God. The 
powers that be are ordained of God. Whosoever 
therefore resisteth the power, resisteth the ordi- 
nance of God ; and they that resist, shall receive to 
themselves damnation." Rom. 13: 1,2. 

588. If rulers make wicked laws are we bound to 
obey them ? 

No ; for ' { we ought to obey God rather than 
men." Acts 5 : 29. 

589. But ivho is to judge whether a law be ivick- 
ed,, and one that it ivould be wicked to obey ? 

The Bible, oy the principles it lays down. 

590. But iv ho is to interpret the Bible ? 

Every individual for himself, after patient and 
prayerful investigation, as he shall answer it at the 
Last Day. 

591. But what must men do if masters, magis- 
trates, or monarchs attempt to compel them to obey 
wicked laws ? 

Do as Shadrach, Meshach, Abednego and Daniel 
did in Babylon ; go into the furnace or lion's den, 
rather than sin against God. Dan. 3d and 6th 
chapter. 

592. What is the sixth commandment ? 
" Thou shalt not kill." Ex. 20 : 13. 

593. Does this commandment forbid taking the 
life of a fellow creature in any case ? 

No ; it is the duty of the Law to take "life for 
life." " Whoso sheddeth man's blood, by man shall 
bis blood be shed." Gen. 9 : 6. 



THEOLOGICAL CATECHISM FOR YOUTH. SI 

594 But was not this precept merely one of the 
enactments of the Levitical Law. now abrogated and 
done a way f 

No : for this precept was given six hundred years 
before Levi was born : and more than eight hun- 
dred before the Levitical Law was enacted. 

595. If the sixth commandment does not forbid 
talcing life for life, what does it forbid I 

It forbids all murder. Matt 19 : IS. "Thou 
shalt do no murder." 

596. Wliat is murder 1 

Killing a man intentionally, without the com- 
mand or authority of law. 

597. Is there any difference between the command 
of the Jaw. and. the authority of law? 

Yes : the legal executioner who executes the 
murderer on the scaffold, does it by regular com- 
mand of the law : but he who kills the man who is 
in the act or effort to murder him. or his family, is 
acting by the authority of the law against murder, 
provided the law could in no other way afford pro- 
tection. 

59S. Has the law itself a right to take life for any 
thing but life I 
Xo. 

599. Is •'• malice aforethought." always esssential 
to murder t 

No : a man may murder his neighbor for money : 
or himself for grief, with no malice against either. 

600. What else besides murder does the law 
against murder forbid ? 

Every thing that would lead or tend to murder 
of any kind : whether murder for malice, or money, 
or ffrief 



82 THEOLOGICAL CATECHISM FOR YOUTH. 



60 1 . Can a man be a murderer without taking 
life? 

Yes ; " whosoever liateth his brother is a mur- 
derer." 1 Jn. 3: 15. 

602. Are you, then, one in heart ? 

603. Whence do all murders proceed ? 

From within ; " out of the heart proceed evil 
thoughts, murders." Matt. 15 : 19. 

604. What then does the sixth commandment en- 
join in regard to the spirit of our mind % 

To avoid every thing that would lead or tend to- 
wards murder : hatred, envy, jealousy and avarice; 
and to cultivate the opposite spirit of loving our 
neighbors as ourselves, and of entire submission to 
the will of God. 

605. What does the sixth commandment enjoin 
as the rule of our practice in regard to life ? 

To avoid every thing that might endanger our 
own or our neighbor's life or health: and to use " all 
lawful endeavors to preserve our own life, and the 
life of others." West. Catech. 

606. What is the first part of the punishment 
that God denounces against the murderer ? 

" The murderer shall surely be put to death." 
Num. 35 : 17. 

607. What is the second part ? 

" Murderers shall have their part in the lake 
that burneth with fire and brimstone." Rev. 21 : 
8. 

608. Is there any other kind of murder besides 
that of the body ? 

Yes ; soul-murder. 

609. In what way may souls be murdered ? 
By being tempted into sin. 



THEOLOGICAL CATECHISM FOR YOUTH. 



S3 



610. What sort of sin ? 
Unbelief, or any open, or secret sin. 

611. Who is guilty of soul-murder ? 

Satan ; for " he was a murderer from the begin- 
ning." Jn. 8 : 44. 

612. Who else besides Satan maybe guilty of soul- 
murder ? 

The infidel, who leads the soul to reject God's 
truth ; the seducer, who leads the soul into any 
open or secret sin ; the mere moralist, whose influ- 
ence stops the soul this side of Christ ; and thepro- 
crastinator, who leads the sinner to put off for a 
more convenient season. 

613. May a person be guilty of the blood of souls , 
ivithout any of these or any other overt transgres- 
sions against them ? 

Yes ; by neglecting the instructions and warn- 
ings, the prayers and efforts that God requires f _>r 
the salvation of all we can reach or influence. 

614. Wlio are in special danger of becoming 
guilty of the blood of souls in this ivay 1 

Parents, of the blood of their children ; teachers, 
of the souls of their pupils ; ministers, of the souls 
of their people : and all that have or might have in- 
fluence over others, are in danger of their blood by 
neglect. 

615. Which is ivorse. to be guilty of the blood of 
the soul, or that of the body ? 

That of the soul is as much worse, as the soul is 
more important than the body. 

616. If the murderer of the body be doomed to 
death in this ivorld, and eternal misery in the next, 
what does the soul-?mcrderer deserve ? 

A far sorer death, both temporal and eternal. 



84 THEOLOGICAL CATECHISM FOR, YOUTH. 

617. Of which are there the greater numbers, 
murderers of the body, or of the soul I 

Of s<9w/-murderers, incomparably more. 

618. Are you one of the number, either by leading 
them to sin, or by neglecting efforts for their salva- 
tion, or your own ? 

619. May a person destroy the souls of others by 
neglecting his own 1 

Yes ; for he thus influences others to the same 
fatal neglect. 

620. 75 there any kind of soul-murder besides 
that against a fellow-creature ? 

Yes ; there is soul suicide, or destroying one's 
own soul. 

62 1 . How may a man be guilty of destroying his 
own soul? 

By doing any thing that God forbids, or neglect- 
ing any thing that God requires ; especially by ne- 
glecting or delaying to repent and believe ; and give 
the heart to God. 

622. How much need you do then, to be a destroyer 
of your own soul ? 

Nothing ; for to do nothing when God requires 
us to do something, yea, and to do much, is certain 
self-destruction. 

623. But may we not do something, and yet 
perish ? 

Yes ; much. We may give punctual attention 
to the Bible, the Sabbath, the closet, and even the 
communion, and yet perish by neglecting to lay 
hold on Christ, and give the heart and life to God. 

624. Are you daily perilling your own soul now 
by such neglect, or in any other way ? 



THEOLOGICAL CATECHISM FOR YOUTH. 85 

625. Which is the greater crime, self-murder or 
the murder of others ? — to destroy your oivn soul, or 
the soul of your fellow-creature ? 

Suicide is the worst sort of murder ; because 
our own life is put more entirely under our own 
care than the life of any other. 

626. May a man be guilty of both kinds of mur- 
der at the same time ; destroying his oivn soul, and 
that of his felloiv-creatures? 

Yes ; many a man is guilty of the blood of his 
own soul, and that of hundreds of his fellow- 
creatures. 

627. And are those hundreds then guiltless them- 
selves because led on by others ? 

No ; but the tempter who leads, is guilty of the 
blood of the souls he leads ; and those who are led 
are guilty of self-murder for consenting to go. 

628. What then must ive do to in order to avoid 
the guilt of soul-murder of every sort ? 

Do all we can for the salvation of our own souls, 
and the souls of all our fellow-creatures. 

629. WJiat is the seventh commandment ? 

" Thou shalt not commit adultery." Ex. 20 : 
14. 

630. WJiat does the seventh commandment for- 
bid? 

" All unchaste thoughts, words, and actions." 

63 1 . What does it require ? 

u Our best endeavors to preserve our own and 
our neighbor's chastity in heart, speech, and be- 
avior." West. Catech. 

632. What is the eighth commandment? 
" Thou shalt not steal." Ex. 20 : 15. 

8 



86 THEOLOGICAL CATECHISM FOR YOUTH. 



633. What is it to steal? 

To take what belongs to another, without his 
knowledge or consent, and without compensation. 

634. What is robbery ? 

Taking what belongs to another with his know- 
ledge, but without his consent, and without com- 
pensation. 

635. Which of these does this command forbid ? 
Both ; and all fraud, gambling, over-reaching, and 

extortion in our dealings with our fellow-men, as 
individuals, or with the government under which 
we live. 

636. What does the eighth commandment re- 
quire ? 

All that conduct towards our neighbor's inter- 
ests that we should desire from him towards our 
own. 

637. Is the common course of the world in viola- 
tion of the spirit of the eighth commandment ? 

Yes ; the common principle and practice of get- 
ting the most possible from our fellow-creature for 
the least possible in return, is the very spirit of 
robbery itself ; and, of course, all extortion of pro- 
perty or labor for less than its value is robbery. 

638. What will the day of judgment reveal in 
the light of this command ? 

That a great portion of mankind that stood high 
in the world, were in God's sight mere thieves and 
robbers. 

639. Do you in all business transactions aim to 
make your neighbors side fully equal to your own ? 

640. Do you deal with him as you would wish 
him in like circumstances to deal with you ? 



THEOLOGICAL CATECHISM FOR YOUTH. 87 

641. 75 not a contrary course robbery in the sight 
of God! 

642. Do you not deem the contrary robbery when 
against you ? 

643. Is there any other sort of robbery besides that 
against man ? 

Yes : robbery of God. " Ye have robbed me. 
even this whole nation." Mai. 3 : 9. 

644. Wherein may a, man rob God ? 
' ; In tithes and offerings." Mai. 3 : 8. 

645. How are we to understand that ? 

That withholding from the cause of religion a 
full tenth of all their annual incomes God con- 
sidered, in the days of Israel, decided robbery of 
Himself: and he is the same God still. 

646. 'Which was the more costly comn and. theirs 
to maintain the Levitical ceremonies, or ours to give 
the yosjjel to every creature, and which is the more 
important ? 

Our duty to give the gospel to every creature is 
far more expensive, and likewise far more import- 
ant. 

647. WhicJi then were the greater robbers of God. 
those who withheld their tenth from the Levitical 
ceremonial, or those who will not give now the pro- 
portion necessary to sustain the gospel at home, and 
to send it over the world to every creature abroad? 

648. Is there a still worse way of robbing God ? 
Yes : withholding our hearts is worse than with- 
holding our money. 

649. Are you doing both ? 

650. What did God say to those who zvithheld 
their tenth from the support of religion ? 



88 THEOLOGICAL CATECHISM FOR YOUTH. 



" Ye are cursed with a curse." Mai. 3 : 9. 

651. What will He then soon say to you if you 
withhold from Him your money, or your heart ; or 
both ? 

652. What is the ninth commandment ? 
Thon shalt not bear false witness against thy 

neighbor. Ex. 20: 16. 

653. What is meaM by false witness? 
Testifying falsely under oath. 

654. Does this command forbid no false testimo- 
ny, save that which is against your neighbor 1 May 
we bear false witness in our neighbor's favor % 

No ; no more in his favor, than against him ; but 
no one bears false testimony, unless to operate 
against some other ; or to promote some selfish end. 

655. Does this command forbid our bearing true 
witness against our neighbor ? 

No. 

656 Does it forbid any other kind of falsehood, 
but false testimony, and that before the courts ? 

Yes ; every kind of falsehood, and lying every- 
where. 

657. What is it to lie, or commit falsehood 1 
Intentionally to deceive. 

658. In how many different ways may a person 
be guilty of lying, or falsehood ? 

By the tongue, or the pen, or the press ; by ac- 
tions, or by silence itself, when truth requires us to 
speak. 

659. Does this command forbid both slander and 
flattery ? 

Yes, both ; for both are falsehoods ; flattery is 
false praise ; slander, false dispraise. 



THEOLOGICAL CATECHISM FOR YOUTH. 



59 



660. Does this eommand forbid speaking eit/ier 
falsehood or truth against any fellow-creature ? 

The spirit of the command forbids our saying 
any thing, whether true or false, against a fellow- 
creature, unless absolutely necessary. 

661. Where is this commandment daily and 
hourly broken? 

In the chase of gain. fame, pleasure and revenge. 

662. Give one instance from the pursuers of gain. 
In the constant practices of the business-world 

extolling things to be sold, above their value, and 
decrying things to be bought, beneath it : and 
amongst the pursuers of gain, pleasure or power in 
every sort of false representation and misrepresen- 
tation to carry a point. 

663. Is this a false world ? 

Yes : so false that David said " all men are li- 
ars.'' Ps. 116: 11. 

664. What is the evil tendency of falsehood ? 
Its tendency is to embitter and embroil all the 

relations of life : to take away peace and send mal- 
ice and war through hearts and houses, neighbor- 
hoods and nations : to render useless all testimony 
and all courts of justice : all books, even the Bible 
itself: and thus the tendency of falsehood is to de- 
stroy all our earthly and all our eternal interests to- 
gether. 

665. What punishment has God denounced 
against liars and deceivers ? 

u All liars shall have their part in the lake that 
burns with brimstone and fire." Rev. 2 : 8. 

666. What is the tenth commandment ? 

" Thou shalt not covet thy neighbor's house, thou 
shalt not covet thy neighbor's wife, nor his man- 

8* 



90 THEOLOGICAL CATECHISM FOR YOUTH. 



servant, nor his maid-servant, nor his ox, nor his 
ass, nor any thing that is thy neighbor's." Ex. 20 : 
17. 

667. What is it to covet 1 
To desire. 

668. But is it wrong to desire, and to purchase 
any thing that is our neighbors ? 

No ; but it is wrong to desire what he is unwil- 
ling to impart ; or what we have no right or power, 
or providential permission, to possess. 

669. What does this command forbid in spirit 
and in practice ? 

In spirit, it forbids all avarice, and envy, and dis- 
contentment with our own condition; and in practice, 
all gambling, and lotteries ; and not only all un- 
righteous or extreme efforts to gain wealth, but 
even to make the attainment of wealth the aim and 
object of our life and our pursuit. 

670. What does it require ? 

Entire submission to the will of God, and the al- 
lotments of His Providence ; that we love our neigh- 
bor as ourselves, and his happiness as our own : 
choose God for our portion and happiness ; to set 
our affection on things above, and to lay up our trea- 
sure there. 

67 1 . Does God consider covetousness a great sin ? 
Yes ; He declares it to be " Idolatry and sets 

down as His first command on the first table of 
stone, and the first precept ever written by the fin- 
ger of God, his law against idolatry, as the front 
and leading transgression of all human depravity. 

672. How does God feel towards the covetous? 

" The covetous, the Lord abhorreth." Ps. 10: 3. 

673. What ivill be their final destiny ? 



THEOLOGICAL CATECHISM FOR YOUTH. 9 I 



- Xo man who is an idolater shall inherit the 
kingdom of God/' Eph. 5 : 5. 

674. Wliat did Paul find out by the study of the 
tenth commandment ? 

That the law of Grod reaches the hearty and even 
the heart's desires; forbidding the first start of wrong 
emotions : requiring not only that all our words 
and actions, but that all our feelings, should be such 
as God approves. 

675. Does any mere man then since the Fall per- 
fectly keep the commandments of God? 

" Xo : " there is not a just man upon earth that 
doeth good and sinneth not/' Eccles. 7 : 20. 

676. What is the character of all impenitent 
men ? 

Totally depraved. 

677. What do you -mean by Total Depravity ? 
Does it mean that there is no truth nor honesty, nor 
amiableness in man. in his natural state? 

No : there is often much of them all : so much so 
that the young man in the Gospel, though totally de- 
praved, was beloved of Christ Himself Mk. 10: 21. 

67S. In what then does Total Depravity consist, 
especially as to its elementary principle? 

In supreme love to self : with no love to God. and 
no holiness. 

679. Does the Bible affirm the toted depravity of 
all natural men ? 

Yes : it declares them to be ;; lovers of their own 
selves :" and adds. " In me. i. e.. in my flesh, dwell- 
eth no good thing." I know you that ye have not the 
love of God in you." " The carnal mind is enmity 
against God." " Every imagination of the thought 
of the heart is only evil, and that continually." 2 



92 



THEOLOGICAL CATECHISM FOR, YOUTH. 



Tim. 3:2; Jn. 5 : 42 ; Eom. 7 : 18, and 8 : 7, and 
Gen. 6:5. 

680. Is marts depravity a mere incident derived 
from circumstances , or temptations, or is it by na- 
ture ? 

" We are by nature children of wrath, even as 
others." Eph. 2 : 3. 

68 1 . How early does mankind go astray ? 

" They go astra}^ as soon as they are born."— 
" Death hath passed upon all men, for that all have 
sinned." Ps 58: 3 ; Kom. 5: 12. 

682. But hoiv can man go astray, or be depraved, 
as soon as lie is born ? 

Because self-love is as really on the throne of the 
heart, at first, as ever afterwards. 

683. How came the mind of man in that depraved 
condition ? 

By his being a fallen creature. 

684. What do you mean by a fallen creature? 
One from the throne of whose heart the love of 

God has departed, and self-love taken the throne in 
its place. 

685. Was love to God on the throne as the high- 
est affection, in the heart of Adam ? 

Yes ; before his fall ; and self-love was entirely 
subordinate. 

686. How do you know that man is a fallen crea- 
ture? 

The Bible declares it ; " God made man upright, 
but they have sought out many inventions." Eccl. 
7 : 29. " In the day thou eatest thereof thou shalt 
surely die." Gen. 2 : 17. " I had planted thee a 
noble vine, wholly a right seed; now then art thou 



THEOLOGICAL CATECHISM FOR YOUTH. 93 

turned into the degenerate plant of a strange vine ?" 
Jer. 2:21. 

687. How did marts fall occur ? 

By Adam's eating the forbidden fruit. Gen. 3 : 
6, 7. 

688. How came he to eat it ? 

By being left to the freedom of his own will, and 
to the temptation of the devil. Gen. 3d chapter. 

689. How came we to be fallen creatures ? 

It is by reason of our covenant connection with 
Adam. 

690. What do you mean by a covenant 1 
Amongst men. it is a mere voluntary compact, or 

agreement, between contracting parties. 

691. What do you mean by a voluntary com- 
pact ? 

One like a deed or a mortgage, or marriage con- 
tract, in which either party may engage or not. as 
he pleases. 

692. Of what kinds, is the covenant of God? 
God had four different kinds of covenants. 

693. What are they ? 

One is a mere promise or decree, like the rain- 
bow covenant, which consisted in a mere promise or 
decree that the earth should never be destroyed 
by a deluge again. Gen. 9:15. 

694. Mention another. 

The Covenant of Redemption, for the Redemp- 
tion of man ; a compact between the Persons of the 
Trinity ; voluntary, like the covenants between man 
and man. 

695. But are not the covenants of God with men 



94 THEOLOGICAL CATECHISM FOR YOUTH. 

voluntary in like manner, leaving it optional with 
man to enter into them or not ? 

No ; God does indeed make proposals or over- 
tures to man, and promises reward in case of com- 
pliance ; yet He does not leave it to man to comply 
or not, but commands compliance, and denounces 
terrible penalty against non compliance. 

696. If, then, all God's overtures or proposals to 
us come in the form of commands, is there any real 
difference between the covenant of God, and the law 
of God ? 

The law of God on Sinai is very often styled his 
covenant. Ex. 24 : 7 ; Heb. 3 : 8. Yet there is a 
difference between a covenant of God and law, as 
understood amongst men. 

697. What is the difference ? 

God's covenants with men consist of four things : 
requirement and promise, prohibition and penalty : 
human law of but two things, prohibition and 
penalty. 

698. Give an illustration of the two things only 
in human law. 

The law of man forbids murder, and threatens 
death against the man who commits it ; but it makes 
no promise to the man who does not commit mur- 
der. 

699. Give an illustration of the four things com- 
prised in a covenant of God. 

(1st) If ye be willing and obedient (2d) ye shall 
eat of the good of the land ; (3d) but if ye refuse 
and rebel (4th) ye shall be devoured with the sword, 
for the mouth of the Lord hath spoken it." Isa. 
1 : 19, 20. Such is the substance of all God's com- 
mandments. 



THEOLOGICAL CATECHISM FOR YOUTH. 95 

700. How many covenants has God made with 
man? 

The principal are two : the covenant of works and 
the covenant of grace. 

701. What was the Covenant of Works ? 
That made with Adam in Eden before the fall. 

702. What was the purport or substance of that 
Covenant ? 

Do and live. 

703. How much is comprised in do and live ? 

It means, obey Me perfectly during the whole 
time of thy probation, then shalt thou be, and con- 
tinue, holy and happy, now and for ever. 

704. How do you prove that God made such a 
covenant ivith Adam ? 

When God said to Adam, u In the day thou 
eatest thou shalt surely die," it implies, that if he 
had not eaten there would have been no death : 
and when he says, after Adam had sinned, " Lest 
he put forth his hand and take also of the tree of 
life, and eat and live for ever," it implies that, if 
Adam had not sinned, he might have taken of the 
tree of life, and eaten and lived for ever. Gen. 
2:17, and 3 : 22. 

705. Was this covenant made with Adeem for 
himself only ? 

No ; it was made with Adam for man^ including 
himself and all his posterity. 

706. How do you prove that ? 

Our depraved condition proves it ; for we cannot 
suppose creatures to come out of the hands of a 
pure and benevolent God so depraved as man, un- 
less some dire lapse or catastrophe had passed over 
his nature in some former state or period. 



96 THEOLOGICAL CATECHISM FOR YOUTH. 



707. What Scripture proofs have you that the 
covenant with Adam included the race ? 

" In Adam all die." " By one man sin entered 
into the world, and death by sin." " By one man's 
disobedience many were made sinners." " By the 
offence of one, judgment came upon all men to con- 
demnation," &o. 1 Cor. 1 1 : 22; Rom. 5:12; 18 : 19. 

708. Does that same covenant still exist , and still 
reach us ? and is it still binding on us ? 

Yes ; it still reaches us with tremendous power, 
or the whole race would not come into the world 
fallen, depraved, suffering, and dying creatures. 
And its commands are still as binding as ever ; 
for God's moral law never commanded any thing 
but what is morally right ; and moral right is bind- 
ing for ever. 

709. Are the promises or proposals of that cove- 
nant still extended to us ? — does it still present itself 
to us as a covenant of life, saying to us, as to Adam, 
obey, and live % 

It still says to us, u Ye shall keep my statutes 
and my judgments, which, if a man do, he shall live 
in them ;" and that " The man 1 which doeth these 
things shall live by them." Lev. 18:5; Bom. 
10:5. Yet all this is no promise to sinners. 

710. Why not? 

Because those promises are made to nothing short 
of sinless perfection, from the first breath to the 
last ; and of course every past transgression or 
failure cuts off all hope by that old covenant of 
law. 

711. What proof of this ? 

" It is written, cursed is every one that continu- 
eth not in all things written in the law to do them." 
Gal. 3: 10. 



THEOLOGICAL CATECHISM FOR YOUTH. 97 

712. What then is our present relation to the old 
laiv covenant ? 

Its promises are dead to us, because we are sin- 
ners ; but its commands still lie upon us, and its 
curse too is on us as its violators. 

713. But is the old requirement of sinless perfec- 
tion made upon Adam in the first covenant still 
binding upon us ? 

Yes; even Christ himself commands it, saying, 
" Be ye therefore perfect, as your Father in heaven 
is perfect;" Matt. 5 : 48 ; and he could not command 
less without commanding us to sin. 

7 1 4. But if sinless perfection be commaiided in 
this life, then is it not possible ? 

Yes ; naturally or physically possible ; for God 
requires no physical impossibility of His creatures. 

715. But if possible in itself and commanded of 
God, then is not the doctrine that some men attain 
sinless jierfection in this life, true ? 

No ; because men are not what they ought to be. 
God commands many things which man never 
obeys ; the command to be perfect, especially. 

716. Suppose ive could and should be perfectly ho- 
ly and obedient the rest of our days, would that save 
us? 

No ; past transgressions would forever debar us ; 
" yea, any one of all our past transgressions ; for 
cursed is every one that continueth not in all 
things." 

717. is there any hope or possibility of relief or 
salvation by the Old, or " First Covenant ?" 

None. 

718. But ivhy coidd not the Laiv Covenant af- 
ford any hope or relief? 

9 



98 THEOLOGICAL CATECHISM FOR, YOUTH, 



Because we are sinners needing pardon ; and Law 
knows nothing of pardon ; all it has to say to man 
or angel is, obey and live ; disobey and die. 

719. Is there any hope then anywhere for sinful 
man ? 

Yes, there is hope in the New Covenant ; 
THE COVENANT OF GRACE. 

720. What is the Covenant of Grace ? 

Its brief purport or substance is, Believe and 
live. The covenant of works, Do and live ; the cov- 
enant of grace, Believe and live. 

72 1 . What proof of this ? 

" He that believeth and is baptized shall be saved ; 
but he that believeth not shall be damned." Mark 
16: 16. 

722. Where is this new covenant revealed to us ? 
In the Gospel. 

723. What is the Gospel? 

The good news of salvation for & ivorld of sinners. 

724. What is the difference betiveen the Law and 
the Gospel % 

The Law is a Rule ; the Gospel a Remedy. 

725. What is the leading difference betvjeen the 
teachings of the Law and those of the Gospel ? 

The Law teaches what we must do, to do right ; 
the Gospel, what we must do to be saved. 

726. But does not the Gospel teach us also to do 
right ? 

Yes ; but its teachings of right are the echoes or 
enlargements of the principles of right, before es- 
tablished by the divine law. 



THEOLOGICAL CATECHISM FOR YOUTH. 99 



727. Give a?i instance. 

The grand principle of right as taught by the 
Gospel is, to love God with all the heart, and our 
neighbor as ourselves; Luke 10: 37; bat this is 
only an echo of the same lesson, taught in Moses's 
law, Deut. 6:5; and Lev. 19 : 18. 

728. But ivas not the Gospel taught in the Old 
Testament as well as the New ? 

Yes ; but whether in the Old Testament or the 
New, those instructions which teach us what to do, 
to do right, belong specially to the Law ; those which 
teach what to do to be saved, belong exclusively to 
the Gospel. 

729. On what different principles are the Lata 
and the Gospel founded ? 

The Law is founded on Justice ; the Gospel on 
Mercy. 

730. Is the Gospel of Christ in conflict or colli- 
sion with the Justice of God ? 

No; it takes great care not to invade the rights 
of Justice; but still its great plan and provisions 
are built, not on the justice of God, but His mer- 
cy- 

73 1 . What different treatment would Justice and 
Mercy give to a ivorld of sinners ? 

Justice would give them all their desert, their 
terrible desert ; but the plan of mercy is to forego 
their desert ; to go entirely above it ; and to open 
for them a door of pardon and eternal life. 

732. Through whom does the Gospel reveal its 
mercy ? 

Through the Lord Jesus Christ. 

733. In what ivay does Christ propose his mercy 
to mankind ? 



100 THEOLOGICAL CATECHISM FOR YOUTH. 



In the various offices He sustains. 

734. What are the offices of Christ ? 
The office of Prophet, Priest, and King. 

735. What is it to execute the office of a Prophet ? 
To proclaim God's truth, man's duty, and events 

to come. 

736. Was Christ a Prophet ? 

Yes ; " A Prophet shall the Lord your God raise 
up unto you like unto me." Acts 3 : 22. 

737. Did Christ come as the Herald of God's 
truth ? 

Yes ; for He says, " To this end was I born, and 
for this cause came I into the world, that I should 
bear witness to the truth. Jn. 18: 37. 

738. Where and what is the truth that Jesus 
Christ revealed ? 

The whole Bible was given by inspiration of His 
Spirit. 

Peter says of them that wrote the Scriptures, 
that " The spirit of Christ was in them." 1 Peter 
1:11. 

739. What great and special truth did Christ 
proclaim to the world ? 

He brought Life and Immortality to light through 
the Gospel. 2 Tim. 1 : 10. 

740. Was man's immortality unknown till 
Christ brought it to light % 

Not entirely ; yet it was but faintly revealed in 
the Old Testament. 

741. Is there proof of a future state from reason, 
aside from revelation ? 

Yes ; the justice of God proves it. 

742. How does the justice of God prove a f uture 
state ? 



THEOLOGICAL CATECHISM FOE, YOUTH. 101 

Justice does not take place in this world, and 
therefore there must be another where it will. 

743. Wherein does not Justice take plo.ce in this 
world ? 

The righteous are often persecuted and oppressed 
by the wicked ; and sometimes even put to death at 
the stake, while their wicked persecutors prosper 
and triumph to the end. This is not justice: and 
as justice does not take place in this world, there 
must be another where it will 

744. But if justice does not take place in this 
ivorlcL how do you know it will in any other ? 

Because we know from reason, aside from Scrip- 
ture, that God is just. 

745. Does this argument prove immortality 
strictly, or merely a future state of rewards and 
punishments I 

Simply a future state of rewards and punish- 
ments : though every presumption favors the idea 
that our future being will be actually endless. 

746. How far has the opinion of man's im mor- 
tality extended in the world ? 

Yerj nearly over the entire race. The excep- 
tions are so few. and amongst savages so wild, that 
they are scarcely an exception. 

747. Wliat does this very general sentiment in 
favor of mail's immortality prove ? 

It proves that the sentiment is derived either 
from reason or revelation, and in either case it must 
be true. 

74S. Why have not the rest of mankind believed 
it ? 

Because so degraded by ignorance, and so blind- 
and stupefied by sin. 
9* 



102 THEOLOGICAL CATECHISM FOR YOUTH. 



749. Do the Scriptures affirm our immortality ? 
Yes ; they tell us that Christ brought " life and 

immortality to light;" and all the Scripture declara- 
tions in regard to future rewards and punishments 
represent them as endless. 

750. Are the instructions of Christ s projohetical 
office still continued ? 

Yes ; all Bibles and religious publications in the 
world, and all the teachers and preachers of right- 
eousness, are Christ's agents or instruments, ap- 
pointed of him to carry out the instructions of his 
prophetical office. 

751. In what does the most prominent chapter of 
the instructions of Christ 1 s prophetical office consist ? 

In showing forth the hope of the world in 

CHRIST'S PRIESTLY OFFICE. 

752. In ivhat does the work of Christ's Priestly 
office consist ? 

In his Atonement, Righteousness and Interces- 
sion. 

753. What do you mean by The Atonement ? 
The Propitiatory influence of Christ's death for 

the sins of men. 

754. What do you mean by Propitiatory ? 
Adapted to appease wrath and regain favor. 

755. What proof that this is the true meaning? 
The Scriptures declare it. "Whom God hath 

set forth as (IXaGTfjQiov) a propitiation," or propi- 
tiatory sacrifice. Rom. 3 : 25. 

756. But ivhy not say that the Atonement is in 
itself a propitiation^ or reconciliation completed 
rather than " a Propitiatory influence ?" 



THEOLOGICAL CATECHISM FOE, YOUTH. 



103 



Because the Scriptures teach us that there is no 
propitiation completed : no real reconciliation with 
God. till there is - Faith' : in Christ. - \Thom God 
hath set forth as a propitiation through faith in 
his blood. JJ Rom. 3 : 25. 

757. How did Christ make the Atonement ? 

By dying on the cross for the sins of men. - It 
is the blood that maketh the atonement.''' Lev. 
17: 11. 

75S. How do you know that His death on the cross 
was intended as an offering for sin. or was any thing 
more than that of an ordinary martyr for the truth ? 

The Bible declares that he died -the just, for 
the unjust : ? ' that •• He bore our sins in His own 
body on the tree ;" and that " the Lord hath laid on 
Him the iniquities of us all." 1 Peter 3 : IS. and 
2: -24 : and Isa. 53 : 6. 

759. What was the grand design of the Atone- 
ment ? 

To make it consistent for God to pardon sin.^ 
; - That He might be just, (or righteous.) and yet 
the justifier of him that believeth in Jesus. " Eom. 
3 : 26. 

760. But why could not God pardon without Mood 7 
Cannot man forgive his fellow-man. if he come peni- 
tent and ask his forgivenness. without demanding his 
Wood? 

Yes : but it is not forgiveness merely, but par- 
don, that man needs from God. Forgiveness is 
the mere act of a private individual laying aside an- 
ger : but pardon is the act of the Ruler laying aside 
punishment. 

761. Why then as public Ruler could not God par- 
don without an atonement? 



104 THEOLOGICAL CATECHISM FOR YOUTH. 

His law and His character stood in the way. 
Both would have sunk if God had passed by sin 
without showing His displeasure, and without de- 
manding satisfaction. 

762. But can either the character or the govern- 
ment of God be satisfied by the innocent suffering for 
the guilty ? 

Yes ; if the substitute be as great an offering to 
the law as the criminal, and die for the criminal of 
his own free choice. 

763. For how many was the Atonement of Christ 
made ? 

" He is the propitiation for our sins, and not 
ours only, but for the sins of the whole world." 1 
Jn. 2:2. "He tasted death for every man." Heb. 2 : 9. 

764. Will any perish for whom Christ died ? 
Yes ; there shall be false teachers, denying the 

Lord that bought them, and bringing on themselves 
swift destruction. 2 Peter 2 : 1. 

765. Is any reward given to Christ for his suffer- 
ings and death ? 

Yes ; one portion of the human family is given 
and secured to Christ, in reward of his suffering 
and dying for all. 

766. What proof of this ? 

" I will divide Him a portion with the great, and 
He shall divide the spoil with the strong, because 
He hath poured out His soul unto death." Isa. 
53 : 12. " All that the Father giveth me, shall come 
unto me." " This is the Father's will, that of all 
He hath given me I should lose nothing." Jn. 6: 
37, 39. 

767. How and when were these given to Christ ? 



THEOLOGICAL CATECHISM FOE. YOUTH. 105 



In the Covenant of Redemption before the world 
began. 

768. What do you mean by 

THE COYEXAXT OF REDEMPTION? 

That compact made from Eternity, wherein the 
Son agreed to die for the world: and the Father to 
give Him a portion of the race for His reward, to 
praise their Eedeemer for ever in Fleaven. Jn. 17 : 
2 : Isa. 53: 12. 

769. Is the salvation of that portion of the human 
family certain ? 

Yes : Thou hast given Him power over all flesh, 
that He should give eternal life to as many as 
Thou hast given Him." " This is the Father's will, 
that of all He hath given me I should lose nothing, 
but should raise it up at the last day. n Jn. 17 : 2 : 
and 6 : 39. 

770. What is the condition of the rest of mankind, 
that were not given to Christ ? 

They belong to the Father still : the door of mer- 
cy is wide open for them all : all are invited to 
enter in and be saved if they will : and if any stay 
away and will not come to Christ, they perish by 
their own fault. 

771. Is God iv ill in g they too should come and he 
saved ? 

Yes : " He is not willing that any should perish, 
but that all should come to repentance." 2 Peter 
3:9. 

772. Are all invited to come? 

Yes. and commanded too : for He says. Come. 



106 THEOLOGICAL CATECHISM FOR YOUTH. 

for all things are now ready." " Look unto me all 
the ends of the earth and be ye saved." Luke 14 : 
7 ; Isa. 45 : 22. 

773. But how do you know that the invitation, 
u Come, for all things are now ready, v is given to 
any that perish ? 

Because Christ says to those first invited, " They 
that were bidden shall not taste of my supper."- — 
Luke 14; 24. 

774. Do the Scriptures charge the destruction of 
sinners to their being so wicked they could not be for- 
given ? or there being no atonement for them ? or no 
door open for them to enter? or to their having no 
power to enter it ? or to there being no power ready 
to help them ? or to their own refusal alone ? 

To their own refusal alone. " Because I have 
called and ye refused ; I have stretched out my 
hand and no man regarded ; therefore will I laugh 
at your calamity, and mock when your fear cometh." 
" Ye will not come to me that ye might have life." 
" How often would I have gathered you, as a hen 
gathereth her chickens under her wings, but ye 
would not:' Prov. 1 : 24 ; Jn. 5 : 40 ; Matt. 23 : 37. 

775. Are you refusing still the offers of eternal 
mercy sent to you ? 

776. What will become of you if you continue re- 
fusing a little longer ? Luke 14 : 24, 

777. Which is the greatest of all sins, breaking 
the law, or rejecting the Gospel of Christ ? 

Christ says. " If I had not come and spoken to 
them, they had not had sin," and " This is the con- 
demnation, that light is come into the world, and 
men loved darkness rather than light." Jn. 3 : 19 ; 
and 15: 22. 



THEOLOGICAL CATECHISM FOR YOUTH. 



107 



778. Are you guilty of both ? 

779. Bid Christ, in his priestly office, work out for 
man any thing more than atonement ? 

Yes : He worked out for us. likewise, a perfect 
righteousness. 

780. What proof of this? 

4: Christ is the end of the law for righteousness 
to every one that believeth." " By the obedience 
of one shall many be made righteous." 

781. What favor does the atonement of Christ 
tend to procure ? 

Pardon. " Without the shedding of blood there 
is no remission." " The priest shall make atonement 
and it shall be forgiven him." Heb. 9 : 22 ; Lev. 
4:31. 

7S2. What favor does the righteousness of Christ 
tend to procure? 

Justification. -'-'By the righteousness of one, the 
free gift came upon all men to justification of life." 
Rom. 5: 18. 

7 S3. What do you mean by justification ? 

Acceptance with God ; reception to favor and 
eternal life. 

784. What is the difference between pardon and 
justification ? 

Pardon only releases from punishment; justifi- 
cation re-entitles to reward. Pardon rescues from 
hell : justification receives the soul to heaven. 

785. Do the Scriptures make a difference between 
pardon and justification ? 

Yes : when they tell us that Abraham was justi- 
fied for offering up Isaac, they do not mean that 
Abraham was pardoned for that splendid action ; 
but accepted, received to favor. Jas. 2 : 21. When 



108 THEOLOGICAL CATECHISM FOR YOUTH. 



they tell us that Bahab was justified for recceiving 
the spies, they do not mean that she was pardoned 
for receiving and entertaining these men of God ; 
but that she was acceptted — received to favor ; and 
wherever the Bible speaks of being justified "by 
the law," and justified by works," it does not mean 
pardoned for doing good works, but accepted, re- 
ceived to favor and reward. Gal. 2: 15 ; Jas. 2: 
22. 

786. If Adam had never sinned hoiv would he 
have been justified? 

By works ; not pardoned for his good works. 

787. What would hove been the condition of his 
justification or acceptance ? 

Perfect obedience to the law of God, from the 
commencement to the close of his probation. 

788. Is that the condition now ? 

No ; but now " we are justified by faith." Gal. 
2: 16. 

789. But how are we justified by faith ? 
"Faith is counted/or righteousness." Bom. 4 : 

5, 9. 

790. What is meant by faith's being counted or 
reckoned for righteousness ? 

That faith is accepted instead of that perfect 
righteousness for which Adam was to have been 
accepted. 

791. Why is it so accepted ? 

Because it accepts of Christ, and rests on His 
righteousness, instead of our own, for salvation. 

792. Is the perfect obedience the lata required of 
Adam as the ground of his acceptance, given up of 
God? 

No ; but " Christ is the end of the law for right- 



THEOLOGICAL CATECHISM FOR YOUTH. 109 

eousness to every one that believeth ;" and therefore 
we are said to be justified by Christ. Gal. 2:17. 

793. How is Christ the end of the law for right- 
eousness ? 

Christ's perfect righteousness comes in the place 
of that perfect righteousness which the law demand- 
ed through Adam of man, as the condition of man's 
acceptance. 

794. But hoiv is it that in one place we are said 
to be justified by Christ, and in others , justified by 
Faith ? 

Because Faith is the term or condition of our ac- 
ceptance ; Christ's righteousness, the meritorious 
cause. 

795. Why do you say Christ's righteousness re- 
entitles to reward and to eternal life ? 

Because by the fall our title to heaven was lost, 
and so continues till through the righteousness of 
Christ it is restored. 

796. But if justified by, or on the ground of His 
righteousness, ivhy are ive said in Rom. 7 : 9, to be 
" justified by his blood ?" 

Because Christ's atoning blood is the foundation, 
not only of our pardon, but of all the blessings that 
follow in time or eternity. 

797. Is the righteousness of Christ designed to 
supersede, or render unnecessary our own personal 
righteousness or holiness ? 

No ; for " without holiness no man shall see the 
Lord." Heb. 12: 14. 

798. What kind of Faith is that by ivhich man 
is to be justified ? 

An active, living faith. " Faith without works is 
10 



110 THEOLOGICAL CATECHISM FOR YOUTH. 



dead " " By works, Faith is made perfect." Jas. 
2 : 24, and 22. 

799. Did Chris? s work here on earth complete 
all that was necessary for our justification ? 

No ; for " He is risen again for our justification." 
Eom. 4 : 5. 

800. What work is He now doing in heaven to 
complete our justification or acceptance with God ? 

The great work of 

HIS INTERCESSION. 

801. What do you mean by the Intercession of 
Christ ? 

His appearing and pleading before His Father's 
throne in behalf of His people. 

802. What Scripture proof of this ? 

" If any man sin, we have an advocate with the 
Father, Jesus Christ the righteous." "He ever 
liveth to make intercession for us." 1 Jn. 2: 1, 
Heb. 7: 25. 

803. Do you intercede for yourself? 

804. Does Christ intercede for you, if you do not 
intercede for yourself? 

" He is able to save to the uttermost all that come 
to God by him " Heb. 7 : 25. 

805. How long will the intercession of Christ 
continue ? 

Forever. " He ever liveth to make intercession 
for them." Heb. 7 : 25. 

806. What is the third office of Christ ? 

The Office of a King. " He is King of kings." 
Rev. 7: 14. 



THEOLOGICAL CATECHISM FOR YOUTH. Ill 



807. Where and hoiv does Christ exercise His 
kingly office ? 

In his 

MEDIATORIAL GOVERNMENT. 

808. Wherein consists the Mediatorial Govern- 
ment of Christ ? 

In His ruling all worlds, all creatures, and all 
events, to promote the display, the triumph, and 
glory of Redeeming Love. 

809. What proof of this ? 

" He hath put all things under his feet, and gave 
him to be head over all things to the church." Eph. 
1:20,22. 

810. What is the difference hetiveen the Mediato- 
rial, and the various other forms of the Govern- 
ment of God ? 

The Mediatorial Government embraces all others. 
It is the ordering of all things for the furtherance 
and glory of the Redemption cause. 

811. How long will Jesus reign, or how long will 
Christ 1 s Mediatorial reign continue ? 

" He must reign till he hath put all things under 
his feet." 1 Cor. 15 : 25. 

812. What will become of His kingdom then ? 

" When all things shall be subdued unto him, 
then shall the Son also be subject to him that put 
all things under him, that God may be all in all." 
1 Cor. 15: 28. 

813. Of all the kingdoms embraced ivithin the 
Mediatorial, which is thai ivhich Jesus calls His 
own above all others 1 



112 THEOLOGICAL CATECHISM FOR YOUTH. 



HIS SPIRITUAL KINGDOM. 

814. What Scripture proof of this ? 

" My kingdom is not of this world." " The king- 
dom of God is within you." Jn. 8 : 36. Luke 17 : 
31. 

815. In what does Christ } s spiritual kingdom, or 
reign over and in behalf of His people, consist ? 

In ruling and defending them ; comforting and 
edifying ; ordering and conducting all things for 
their highest temporal and eternal good. 

816. How many creatures, worlds, and events 
does Christ promise to bring into co-operation for 
the good of His people ? * 

" All things shall work together for good to them 
that love God." Rom. 2 : 28. 

8 1 7. How great is the wealth that Christ has 
made over to His people ? 

" All things are yours, whether Paul, or Apollos, 
or Cephas, or the world — or things present, or 
things to come, all are yours. 1 Cor. 3 : 22. 

818. Can any Christian, then, be poor ? 

819. Which is the richer, the Christian beggar, 
or the impenitent king or emperor ? 1 Cor. 3 : 22. 

820. Which is the real owner of this world's 
wealth ; the sinner who holds it by deeds and mort- 
gages ? or the Christian who has no earthly title to 
an acre or a dollar ? 1 Cor. 3 : 22. 

821. Are you poor, or rich, in the highest sense 
of the terms 1 

822. Have you a title to any thing beyond the 
grave ? 



THEOLOGICAL CATECHISM FOR YOUTH. 113 



823. Hoiv poor will you be if you die without 
Christ ? 

824. Are all things working together for your 
goorL or working out your destruction ? 

825. Will any, or all the offices of Christ save us 
if ice do nothing for ourselves ? 

No ; they will only sink us into deeper condemna- 
tion, unless we do what God requires as the condi- 
tion of our salvation. 



826. Wliat must ive do to be saved ? 
Repent, and believe in the Lord Jesus Christ? 

827. What is it to repent 1 

To reform in heart and life. To "turn from sin 
to God." West. Catech. " Turn ye, turn ye, for 
why will ye die?" Ez. 33: 11. 

828. But did not Judas repent ? Matt. 27 : 3. 
No ; (jbsiaiisXoiiai) the Greek word there used, 

means merely to regret. 

829. Is not godly sorrow^ or sorrow for sin, re- 
pentance ? 

No; godly sorrow is the cause; Repentance, the 
effect. Godly sorrow worketh or causeth Repent- 
ance or Reformation not to be regretted. 2 Cor. 
7: 10. (Original.) 

830. Is Repentance indispensable to salvation ? 
It is. " Except ye repent ye shall all likewise 

perish." 

831. Butivhy ? Is there any reason, aside from 
the command of God ? 

Yes ; God could not, consistently with His honor 
or His law or government, receive a rebel into heav- 
10* 



114 THEOLOGICAL CATECHISM FOR YOUTH, 

en ; and the rebel would be wretched there, if He 
should. 

832. Wliy would the impenitent sinner be ivr etch- 
ed in heaven ? 

Because " the carnal mind is enmity against 
God" and holiness ; and of course against all things 
in that holy world. 

833. Have you ever laid down the arms of your 
rebellion yet ? 

834. With the heart you now possess coidd you 
be happy in that holy world ? 

835. What will become of you then if you do not 
repent ? 

836. To what does true Repentance lead ? 
To love and obedience. 

837. Would perfect love and obedience of them- 
selves save the soul ? 

No ; not the love and obedience of an angel. 

838. Why not? 

Because sinful man needs something angels do 
not. 

839. What do ive need that angels do not? 
Faith in the Lord Jesus Christ. 

840. What is Faith ? 
Belief in another's word. 

841. What is saving Faith ? 

A cordial and obedient Faith ; and one that re- 
ceives and rests on Christ alone for salvation. 

842. What do you mean by a cordial Faith ? 
Faith from the heart, as well as the head ; a lov- 
ing, trusting Faith. 

843. How do you know it is a cordial, affection- 
ate Faith ? 



THEOLOGICAL CATECHISM FOR. YOUTH. 



115 



Because " it is with the heart man believeth un- 
to righteousnes ;" and because " it is a Faith in- 
wrought by love ;" Gal. 5 : 6 (Original) ; and be- 
cause coupled with enmity, it would be the mere 
faith of devils. Rom. 10: 10. Jas. 2: 19. 

844. Hoiv do you know it is ah obedient or ac- 
tive Faith ? 

Because " Faith without works is dead :" and be- 
cause "by works Faith is made perfect.' 5 Jas. 2 : 20, 
22 ; and because we cannot be justified by any oth- 
er than a working Faith. Jas. 2:24. 

845. But does not Paul say that " we are justi- 
fied by Faith, without the deeds of the Lata ?" Bom. 
"3 : 28. 

Yes : but James says, u By works a man is justi- 
fied ; not by Faith only. Jas. 2 : 24. 

846. How tfien can ive reconcile Paid and James 
with each other ? 

Paul means that Justification and Salvation are 
by the New Covenant of Faith, not the Old Cove- 
nant of works of the law. James, that though jus- 
tified and saved through Faith, it is not by a dead, 
but by a living Faith ; a Faith that works, and 
" works by love." 

847. How do you know that Saving Faith is a 
Faith that receives Christ ? 

John says, " To as many as received him, to them 
gave he power to become the sons of Gocl. even to 
them that believe on his name." Jn. 1:12: where 
believing and receiving Christ, are interchanged as 
meaning the same thing. 

848. How does the soul receive Christ- ? 

As our Prophet to teach ; our King to rule in and 
reign over us ; and as our Great High Priest, on 



116 THEOLOGICAL CATECHISM FOR YOUTH. 

whose blood and righteousness alone we rest for 
pardon and acceptance with God. 

849. Have you ever received Him so ; or are you 
rejecting Him, even to this hour ? 

850. How should a sinner proceed that would 
turn to God hy true Repentance ? 

Come down into the dust of humiliaticn and sor- 
row for sin ; and with uplifted eye, trusting in the 
strength of God alone, renounce every sin, and de- 
vote his heart and life to the service of God for 
ever. 

85 1 . Have you ever thus come to God hy a true 

repentance ? 

852. How should a sinner proceed that would 
come to the Lord Jesus Christ by Faith ? 

Come down into the dust of humiliation and sor- 
row for sin ; and with uplifted eye, trusting in the 
strength of God alone, renounce every sin, and cast 
himself on Christ alone for salvation ; on His atone- 
ment for pardon, and His righteousness for justifi- 
cation and eternal life, 

853. Will any sinner of himself ever turn to 
God ? 

Never; for Christ says, " Ye will not come to me 
that ye might have life ;" and the carnal mind says, 
"Depart from us, for we desire not the knowledge 
of thy ways." " We will not have this man to reign 
over us." Rom. 8 : 7. Job 21:14. Luke 19 : 14. 
Jn. 5 : 40. 

854. What more then is necessary to bring men 
to God? 



THEOLOGICAL CATECHISM FOR, YOUTH, 117 



THE WORK OF THE SPIRIT. 

855. What is the ivork of the Holy Spirit ? 

The work of the Spirit consists in Awakening, 
Convicting. Regenerating, Sanctifying. Comforting, 
and Saving the soul. 

856. What evidence that the Spirit Awakens ? 

" The Lord opened the heart of Lydia that she 
attended to the things spoken of Paul." Acts 16 : 
14 

857. What proof that He Convicts, or convinces of 
sin ? 

"He shall reprove (or convince) the world of 
sin. of righteousness, and of judgment to come." 
Jm 16: 8. 

858. What evidence that the Spirit Regenerates ? 
We are " born of the Spirit." " We are his 

workmanship, created in Christ Jesus unto good 
works." Jn. 3: 6 ; and 1 : 13. Eph. 2:10. 

859. WJiat is 'Regeneration ? 

Restoring the love of God to the throne of the 
heart. 

860. What do you mean by the throne of the 
heart ? 

The highest place in the affections ; the ruling 
power over the whole mind and man. 

861. What by restoring that love to the throne? 
Bringing back to the throne that love to God, 

which was lost from it at the fall. 

862. What proofs^ that this is the right vieiv of 
Regeneration ? 



118 THEOLOGICAL CATECHISM FOR YOUTH. 

1 st. The fact that " God is love and that all the 
change we need, is to be made like God. 1 Jn. 4 : 8. 

2d. The Apostle declares that "he that loveth is 
born of God." 1 Jn. 4 : 7. 

3d. As " the carnal mind is enmity" the new 
mind or heart must be love. Rom. 7 : 8. 

4th. As love is the foundation of all moral vir- 
tue, " the fulfilling of the law, the principle on which 
hang all the law and the prophets," the restoration 
of that, as the ruling affection, must be the Regen- 
eration of the soul to God. 

863. But is the mere restoration of that affection 
to the throne, all the change ? Does not the Bible 
declare that u old things must pass aivay, and all 
things become new?" 2 Cor. 5 : 17. 

Yes; but a new monarch on the throne, changes 
the whole empire. 

864. Is Regeneration prerequisite to any good 
thing ? 

Yes ; because till the love of God is restored, 
Self possesses the throne ; holds the whole soul in 
subjection to it ; and all its movements under Self 
as the ruling monarch of the mind, instead of God, 
are sin. 

865. Is Regeneration indispensable to salvation 1 
Yes ; " Except a man be born, again he cannot see 

the kingdom of God." Jn. 3 : 3. 

866. Why can he not ? 

Because the "carnal mind is enmity against God 
and no enemy can enter heaven ; and he would be 
wretched if he should. (See ques. 832 on Repent- 
ance.) 

867. What is the difference between Regeneration 
and Repentance ? 



THEOLOGICAL CATECHISM FOR YOUTH. 1 19 



Repentance is the act of man turning from sin: 
Regeneration, the act of God turning him. a Turn 
thou me and I shall be turned ; draw me, and we 
will run after thee." Jer. 31: 18. Cant. 1 : 4. 

868. Do the Scriptures represent Regeneration 
as tlie act of God, or of man 1 

" We are his workmanship created in Christ Je- . 
sus unto good works." i: Born, not of the will of 
the flesh, nor of the will of man. but of God." u A 
new heart will I give jou : a new spirit will / put 
within you : /will take away the stony heart out of 
your flesh, and I will give you a heart of flesh." 
" It is not of (man) willing, nor of (man) running, 
but of God showing mercY." Bph; 2: 10. Jn. 3 :8. 
Ez. 36: 26. Jn. 1: 8. Rom. 9: 16. [Original.) 

869. But if Regeneration be the act of God ; and 
if it be the work of God to give a new heart, why 
is man called upon to make to himself a new heart ; 
and threatened with death eternal in case of refused ? 
Ezek. 33: 11. 

Because, as the carnal mind is enmity, the new 
mind or heart must be Ioyc ; and beginning to love 
God is both the duty and the act of man. 

870. What then is the difference betiveen God's 
giving a new heart a?id man s making a neio 
heart ? 

Man's making a new heart, is his beginning to 
love God ; God's giving him a new heart, is causing 
him to begin. 

871. Is there any difference in time between man's 
act in beginning to love, and God's act causing 
him to begin ? 

No : both occur in the same transaction : like 
every breath : both God's agency and our own. 



120 THEOLOGICAL CATECHISM FOR YOUTH. 

872. Is man active in the first act or exercise of 
love to God ? 

Yes, just as active as in any exercise afterward, 
in this world or the next. 

873. What is the motive to the sinners love? 

It is the excellence of God's character that wins 
the heart; just as it is excellence of character in 
our fellow-men, that enkindles our love or affection 
for them. 

874. But the excellency of GoaVs character lay 
before the eye of the soul, always before the change : 
ivhy did it never enkindle love to God before ? 

Because the Regenerating power never reached 
the heart before. 

875. Has the power of the Holy Ghost never 
reached the heart before ? 

Yes, often. 

876. Why then have sinners never before expe- 
rienced regenerating grace ? 

Because they have " always resisted the Holy 
Ghost." Acts 7: 51. And God has not seen fit be- 
fore to conquer them. 

877. Has God then brought them in at last 
against their ivills ? 

No ; but He has u made them willing in the day 
of his power." Ps. 110: 3. 

878. Is the renewing poiver of the Holy Ghost 
necessary to our Regeneration ? 

It is. " Without me ye can do nothing." Jn. 15 : 
5. " Neither circumcision availeth any thing— but 
& new creation." Gal. 6 : 15. (Original.) 

879. 75 the renewing grace of the Holy Spirit 
ivithin the reach of every man ? 

Yes ; " If ye that are evil know how to give good 



THEOLOGICAL CATECHISM FOR YOUTH. 121 



gifts to your children, how much more shall your 
Heavenly Father give the Holy Spirit to them that 
ask him" Luke 11 : 13. 

880. Wliat are the four great directions or requisi- 
tions of the sinner, commanding his return to God? 

To repent of sin : to believe in Jesus ; to make 
a new heart : and to give his heart and life to God. 

881. Where and what is the fourth requisition? 
Prov. 23 : 26, " My son. give me thy heart." 

Rom. 6: 13, "Yield yourselves to God." 

882. What is meant by giving our hearts and 
yielding ourselves to God ? 

It is, to surrender the whole heart, to God ; for 
Him to enter in, and occupy, and rule, and own for 
ever : and to surrender all we are and have to God 
and his service for evermore. 

883. How should a sinner proceed who desires to 
give his heart and life to God ? 

To come dcwn into the dust of humiliation and 
sorrow for sin and with uplifted eye, trusting in the 
strength of God alone, enter into solemn covenant, 
and cry: Lord, by thy help I yield, I yield my 
heart, myself, my life, my all to Thee, and thy ser- 
vice : to be no more my own, but thine only, and 
thine for ever. 

" Welcome, blessed God and Saviour, 

Welcome to this heart of mine : " 

Now I make a full surrender, 
• Every power and thought be thine : 

Thine entirely, to eternal ages thine." 

884. 75 there any difference between tints giving 
up the heart and life to God. and making to our- 
selves a new hearty and repenting or turning from 
sin to God ? 



11 



122 THEOLOGICAL CATECHISM FOR YOUTH. 



None, essentially ; yet it is the most brief and ob- 
vious way of putting both these into practice. 

885. Hoiv soon ought every sinner thus to yield 
his heartland life to God ? 

Immediately. 

886. Have you ever done it yet ? 

887. Why have you not? 

888. Is this the very way to go out and meet the 
Bridegroom ; and, to meet Regenerating grace ? 
Mat. 25: 6. 

It is. " Return unto me, and I will return unto 
you." Mai 3: 7. 

889. Is it not infinitely dangerous to put off for 
a day or an hour thus making our peace with God ? 

It is. u Thou knowest not what a day may bring 
forth." 

890. But what shall the sinner do. who feels the 
weakness of his alienated hearty for so great . a work ? 

" Let him take hold of my strength, that he may 
make peace with me, and he shall make peace with 
me.' 5 Isa. 27: 5. 

891. Wldch are some of the best evidences of Re- 
generation, and of our having given our hearts to 
God? 

The first is that of love to God. above every oth- 
er, and all other objects. " He that loveth is born 
of God : " — " Lovest thou" me more than these % " 
1. Jn. 4: 3. Jn. 21: 15. "If any man hate not* 
father and mother, and wife and children, and breth- 
ren and sisters, yea, and his own life also, he can- 
not be my disciple." Luke 14 : 26. ■ 

892. But does Christ mean that we ought to hate 
our dearest friends, and our own life also ? 



THEOLOGICAL CATECHISM FOR YOUTH. 



123 



No: but that we must love God so much more 
than all other objects, as to rnake our love to them 
appear like hatred in comparison. 

893. How si i all ice apply this test? 

If we love God above all other objects, we shall 
prefer the society, the books, the conversation, the 
enjoyments and employments which God prefers to 
all others ; therefore the questions to our own hearts 
will be. Wnoni do I love most; Self or God? 
Whose will do I prefer; His or my own? Which 
stand highest in my thoughts, affections and pur- 
suits ; my own gain, glory, pleasure, or the cause 
and kingdom and glory of God ? Which kind of 
company, conversation, employment, and enjoy- 
ment clo I prefer: those of an earthly, or those of 
a heavenly character ? Where is my highest enjoy- 
ment ? in God, or in the world? and what is my 
greatest grief : my sins, or my misfortunes ? 

894. What is the second great evidence? 
Faith in the Lord Jesus Christ. 

895. Hon: shall we apply this test ? 

In the questions, Can I, with a deep sense and 
hatred of my sins, so rest on Christ's atoning blood 
for pardon, his righteousness for acceptance, and his 
invitations and promises to all who come and trust 
Him, as to feel safe and happy in the view of every 
affliction : yea, and of death itself, and judgment, 
and eternity ) 

896. What is the third great evidence of 'Regene- 
ration ? 

A holy life : or loving and keeping the command- 
ments of God " He that hath my commandments 
and keepeth them, he it is that loveth me." ; ' Not 
every one that saith unto me. Lord, Lord, but he 



124 THEOLOGICAL CATECHISM FOR YOUTH. 

that doeth the will of my Father that is in heaven. 35 
Matt. 7:21. Jn. 14: 27. " I love thy commands 
above gold," Ps. 119 : 127. 

897. What is the fourth great evidence ? 
Submission to the will of God. 

898. What do you mean by submission ? " Hav- 
ing no will of our own" or, " having our wills 
swalloived up in the ivill of God V 

No ; there is no such thing in earth or heaven as 
creatures having no will of their own. Christ had 
a will of his own, when he said on the cross, " If it be 
possible, let this cup pass from me." Also, when 
he said, " Not my will, but thine be done." 

899. In ivhat then does it consist ? 

In preferring God's will to our own ; and when 
they come in collision, saying cheerfully and by pre- 
ference, as Christ did upon the cross, " Not my will 5 
but thine be done." Luke 22 : 42. 

900. Hoid then shall we apply this test ? 

In questions like these : Do we, in view of the 
deepest sorrows of life, or the death of our dearest 
friends, or ourselves, say, and say with calm and 
peaceful hearts, not my will, but thine be done ? 

901. What is the fifth evidence of the genuineness 
of our piety ? 

The fact that it is enduring in its very nature. 
" We are made partakers of Christ if we hold the 
beginning of our confidence steadfast to the end." 
Of course, if our confidence is not of the kind that 
holds steadfast to the end, then we are not Chris- 
tians, not partakers of Christ at all. Again : — 
" Whose house are we, if we hold fast the confidence 
and rejoicing of hope steadfast to the end." And 
of course we are not of Christ's house, not of his 



THEOLOGICAL CATECHISM FOR YOUTH. 



125 



people, unless we have a hope that endureth to the 
end. Heb. 3: 14, 16. 

902. Have we any other assurance that all true 
Christians will hold fast unto the end ? 

Yes : we have the promise of Him who cannot 
lie, saying that He who hath begun a good work in 
you will perform it until the day of Jesus Christ. 
"My sheep hear my voice, and I know them, and 
they follow me : and I give unto them eternal life ; 
and they shall never perish, neither shall any 
pluck them out of my hand." Phil. 1 : 6. Jn. 10 : 
28. 

903. But do not many professors of religion give 
up all^ and go back to the ivorld ? 

Yes ; but " they went out from us because they 
were not of us ; for if they had been *of us, they 
would no doubt have continued with us ; but they 
went out, that they might be made manifest that 
they were not all of us. 57 1 Jn. 2 : 19. 

904. Is the salvation of the Christian made cer- 
tain, irrespective of any action or caution of his own? 

No; but he must be faithful unto death, that 
Christ may give him a crown of life." " He must 
hold fast that he hath, that no man take his crown." 
Rev. 2: 10 ; 3:11. The Christian must persevere^ 
or the doctrine of perseverance falls. 

905. But how do you know he will persevere ? 
Because " He that begun a good work in them 

will perform it until the day of Jesus Christ." — 
Phil. 1:6; and " The Lord upholdeth him with 
his hand." Ps. 37 : 24. 

906. Does the certainty of an event render means 
to its attainment unnecessary ? 

No; for Paul said, "Except these abide in the 
11* 



126 THEOLOGICAL CATECHISM FOR YOUTH. 



ship ye cannot be saved," though an angei had be- 
fore assured them that they all should be. Acts 
27: 31. And although the salvation of the Chris- 
tian is as certain as that of the men on board that 
vessel, yet he can no more be saved than they could, 
without using the means of salvation. 

907. Does the doctrine of the Saintfs Perseverance 
then tend to sloth, and inaction, and to supersede the 
use of means ? 

No ; no more than did Paul's doctrine, in the case 
of his shipmates. 

908. Is Assurance attainable in this life ? 

Yes, the full assurance of Understanding ; the 
full assurance of Faith, and the full assurance of 
Hope, are all represented as our duty. Col. 2 : 2. 
Heb. 6: 2, and 10: 2. 

909. What do you mean by the full assurance of 
Understanding ? 

A full confidence that we understand God's truth 
and love it. 

910. What by the full assurance of Faith ? 

A sweet confidence in Christ's truth and power 
and willingness to save ; and of our acceptance with 
Him as our Saviour and our God. 

911. What by the full assurance of Hope ? 

An unwavering confidence of a glorious Immor- 
tality through the merits of Christ as the founda- 
tion ; and of our acceptance of Him as the means. 

912. Have you the assurance, either of Under- 
standing, Faith, or Hope ? 

913. Is it not on the contrary more probable, from 
all you know of yourself, and the way you have 



THEOLOGICAL CATECHISM FOR, YOUTH. 127 



treated God and his religion hitherto^ that you will 
be lost ? 

914. Caii you live in such a state and reflect on 
your condition icithout distress ? 

915. Why do you continue in such a state any 
longer ? 

916. How can a full assurance of Understand- 
i?ig. Faith, and Hope be attained ? 

By diligence in every duty ; and growth, in every 
grace. " Give diligence to make your calling and 
election sure/' 2 Pet. 1 : 10, and 3 : 18. 

917. What do you mean by 

GR O WTH IN GRA CE ? 

Advancing in holiness. 

918. How is a Christian to groiv in grace ? 

By a diligent improvement of all the means of 
grace ; and of all the proffered aid of the Spirit for 
his sanctification. 

919. What is Sanctification ? 

The progressive worth of purifying the soul and 
preparing it for heaven. 

920. By whom is it effected ? 

"Sanctified by the Holy Ghost." Rom. 15: 16. 

921. Is man also active in this great work ? 
Yes ; " Ye have purified your souls in obeying 

the truth through the Spirit." 1 Pet. 1:2." He 
that hath this hope in him purifieth himself, even 
as He is pure." 1 Jn. 3 : 3. 

922. YiHiat are the means of Sanctification ? 



128 THEOLOGICAL CATECHISM FOR- YOUTH. 

All the Providences of God, and all the means of 
Grace. 

923. What proof that God has appointed his 
Providences for the soul's sanctification ? 

u The Lord thy God hath led thee these forty 
years in the wilderness, to humble thee, and to 
prove thee, and to know what was in thy heart." 
Deut. 8: 2. 

924. Have ive any specific declaration that these 
merciful Providences are designed for our sanctifi- 
cation % 

Yes ; " The goodness of God leadeth thee to Re- 
pentance." Rom. 2: 14. • 

925. Any that afflictions are so intended? 

Yes ; we have had fathers of our flesh who correct- 
ed us after their own pleasure ; " He for our pro- 
fit, that we might be partakers of his holiness. 3 ' 
Heb. 12: 10. 

926. Are mercies winning, or afflictions driving 
you to God ? or are you groiving harder under 
both? 

927. What are the 

MEANS OF GRACE? 

God's Word and Providences; his Church and 
its Ordinances ; Watchfulness ; Prayer ; and Dili- 
gence in every duty. 

928. What proof that the word of God is de- 
signed as a means of Grace, and of Sanctification ? 

u Sanctify them through thy truth, thy word is 
truth." Jn. 17: 17. 

929. 75 the word of God a means of Regenera- 
tion ? 



THEOLOGICAL CATECHISM FOR YOUTH. 129 



Yes ; " The word of the Lord is perfect, convert- 
ing the sduI." " Born again, not of corruptible seed, 
but of incorruptible, by the word of God." Ps. 
19: 7. 1 Pet. 1 : 23. 

930. Hoiv does it become the means ? 

The transforming power of the Spirit on the 
heart renders God's character and claims, and 
Christ and his salvation, the motives that win the 
soul ; and all these motives the word of God pre- 
sents to the mind. 

931. What p? -oof that the word of God is the 
means of Sanctification ? 

" Sanctify them through thy truth : thy word is 
truth ; " and again, " Ye have purified your souls in 
obeying the truth through the Spirit." Jn. 17: 17. 
1 Pet. 1 : 22. 

932. In what iva/y does the word avail to our 
Sanctification ? 

By pouring light, pressing motive, and serving as 
the medium of the agency of the Spirit of God up- 
on the mind. 

933. How is the ivord of God brought before the 
mind ? 

By Reading and Preaching. 

934. What proof that the reading of the Scrip- 
tures tends to conversion and sanctification ? 

u The Bereans were more noble than those in 
Thessalonica, in that they searched the Scriptures 
daily ; and therefore many of them believed." 
Acts 17: 11, 12. 

935. What proof that the preaching of the word 
is a means of Sanctification ? 

"It hath pleased God, by the foolishness of 
preaching, to save them that believe." 1 Cor. 1:21. 



130 THEOLOGICAL CATECHISM FOR YOUTH. 

936. What then must we think of those who des- 
pise or neglect the preaching of the Gospel ivheri 
brought within their reach ? 

They " reject the counsel of God against them- 
selves ;" and exclude themselves from Eternal 
Life. Luke 7:30. 

937. How ought ive to feel and act toivards the 
word of God, that it may become a means of grace 
and of groivth in grace, and salvation to our souls ? 

" As new-born babes, desire the sincere milk of 
the word, that we may grow thereby ;" and we must 
pray over, read, study, hear, understand, believe 
and love it; and above all "Be doers of the word 
and not hearers only." Jas. 1 : 22. 

938. How often ought ive to read the Bible 1 

At least a chapter morning and evening. Acts 
27: 11, 12. "They searched the Scriptures daily P 
" Therefore many of them believed." 

939. Bo you search them daily ? Do you pray 
over, and love and obey them, as the words of ever- 
lasting life ? 

940. What is 

THE CHUBCH OF GOD? 

God's covenant people. 

941. What proof of this ? 

"Ye are the children of the covenant God made 
with your fathers." " Come and let us join ourselves 
to the Lord in a perpetual covenant that shall not 
be forgotten." Acts 3 : 25. Jer. 50 : 5. 

942. What is the Visible Church ? 

All those who are in covenant with God, whether 



THEOLOGICAL CATECHISM FOR YOUTH. 



131 



real Christians or not. All professors of religion, 
as " The Church in the wilderness ;" and " The 
Church of the Laodiceans." Rev. 3 : 14. Acts 7 : 
38. 

943. What is the Church Invisible ? 

All true. Christians. " The Church of the first- 
born, which are written in heaven." " Christ is the 
Head of the Body', the Church." Heb. 12: 23. Col 
1:18,24. 

944. When teas the Church of God first organ- 
ized, and witJi whom ? 

With Abraham. 

945. What is the proof of this ? 

" I will establish my covenant between me and 
thee, and thy seed after thee, in their generations, for 
an everlasting covenant, to be a God to thee and 
to thy seed after thee." Gen. 17 : 7. 

946. Hoiv do you know that the covenant or 
chitrch organization established ivith Abraham, is 
still in force ? 

Because Paul assures us that " the covenant 
which was confirmed before of God in Christ, the 
law, which was four hundred and thirty years after, 
could not disannul;" and that, "if we be Christ's, 
then are we Abraham's. seed, and heirs according 
to the promise." And the promise was to be a God 
to Abraham and his seed after him, in their genera- 
tions, for an everlasting covenant. And further, 
that the Gentiles, who are " the wild olive-tree, are 
grafted into the good olive-tree." Rom. 11. 

947. What is meant by the good olive-tree ? 
The church, or covenant of God with his people ; 

and all the ordinances and blessings that covenant 
contains. 



132 THEOLOGICAL CATECHISM FOR YOUTH. 

948. Hoiv does the Church of God become a 
means of grace to the soul? 

By its instruction, supervision, and sacraments. 

949. How many Sacraments are there ? 
Two ; Baptism, and the Lord's Supper. 

950. What is Baptism ? 

Emblematically washing away sin. " Arise, and 
be baptized, and wash away thy sins." Acts 22 : 16. 

951. But does not Paul imply, Col. 2: 11, 12, 
and Bom. 6 : 4, that Baptism means a moral cru- 
cifixion, death and burial to sin; and a resurrection 
to a new life of holiness ? And if so, %vould not that 
contradict the definition above given ? 

No; the Bible does not contradict itself; and a 
death to sin and a new life to holiness are not at 
all different from being washed from sin, and made 
morally clean or holy. 

952. What proof that Baptism is intended as a 
means of sanctification ? 

" Christ loved the church and gave himself for 
it, that he might sanctify and cleanse it with the 
washing of water by the word." Eph. 5 : 25, 26; 

953. But hoiv does it become a means ? 
Covenanting either ourselves or our children 

away to God, is drawing nearer to the Most High 
than in any other transaction in this world ; espe- 
cially in connection with those solemn duties to 
which we therein bind ourselves to God in the bap- 
tismal covenant. 

954. What is the Lord's Supper? 

A memorial of Christ's death and a renewal of 
our covenant engagement to be the Lord's. 

955. What proof of its being a memorial? 



THEOLOGICAL CATECHISM FOR YOUTH. 



133 



" This do in remembrance of me." 1 Cor. 11 : 24. 

956. What evidence of its being a renewal of the 
covenant betiueen Christ and our souls ? 

u This cup is the new covenant in my blood." 1 
Cor. 11 : 25. (Original.) 

957. What things are prerequisite to an accepta- 
ble approach to the Lord^s table ? 

Knowledge.Penitence, Faith, Love and Gratitude. 

958. What Knowledge is necessary ? 
Knowledge " to discern the Lord's body ;" or 

to understand the nature and design of the ordi- 
nance. 

959. What do you mean by Penitence I and why 
is it indispensable ? 

True Penitence implies godly sorrow, and hatred 
of sin ; with solemn purpose and prayer for entire 
deliverance. 

960. Why is the spirit of Penitence necessary ? 

Because coming to the cross with a heart insensi- 
ble to sin, or still in love with it, would be a mock- 
ery of the ordinance, and a provocation to the Most 
High. 

961. Why is Faith a prerequisite ? 

Because coming to partake of the memorials of a 
Saviour crucified for us, and yet with no confidence 
in Him, or trust in His atoning blood, would be a 
contradiction to the very nature and design of the 
ordinance. 

962. Why is Love a necessary preparation ? 
Because the communion table is no place for his 

enemies ; but a scene, which, above all others, de- 
mands our love. 

963 . J Why is Gratitude necessz/yj 

12 



134 THEOLOGICAL CATECHISM FOR YOUTH. 



Because ingratitude, when approaching the me- 
morials of the greatest and most costly favor ever 
shown in the universe, indicates a heart that has 
u no part nor lot in this matter." 

964. Does God regard it as wicked to come with- 
out a suit able preparation of mind ? 

Yes ; for " He that eateth and drinketh unwor- 
thily, eateth and drinketh judgment to himself." 
1 Cor. 11: 29. 

965. What is it to eat and drink unworthily ? 

To eat and drink in a profane or irreverent man- 
ner ; or while indulging in habits of known sin. 
The Corinthians did it by making the communion 
a scene of feasting and intoxication; "One is hun- 
gry, and another drunken." 1 Cor. 11 : 21. 

966. Did they eat and drink judgment to them- 
selves ? and if so, what judgment ? 

They did ; and the judgments God sent were 
disease and death. u For this cause many are weak 
and sickly among you, and many sleep : " i. e., the 
sleep of death. 1 Cor. 11 : 30. 

967. Do all eat and drink unworthily ivho feel 
their own unworthiness ? 

No ; but those who most deeply feel their own 
unworthiness, are generally the most proper per- 
sons to come; and without a sense of unworthiness, 
no one ought to come. 

968. Is it always a sin to stay away from the ta- 
ble of Christ ? 

Yes; and always a sin to come wickedly. 

969. If a person have doubts of his own piety, but 
no doubts as to his desiring to obey every command 
of God, ought he to come, or to stay aivay ? 

He ought to come without hesitation ; for this is 



THEOLOGICAL CATECHIS3I FOE, YOUTH. 



135 



one of God's express commands : and he must obey 
this as well as any other ; for should he keep the 
whole law and yet offend in one point he would be 
guilty of all. Jas. 2: 10. 

970. What other special duties did Christ enjoin 
on his disciples as all important to growth of grace ? 

Watchfulness and Prayer. " Watch and pray 
that ye enter not into temptation." Matt. 26: 41. 

97 1 . From how many scour ces may temptations be 
feared % 

From the Heart, the World, and Satan; for the 
devil goeth about like a roaring lion, seeking whom 
he may devour. 1 Pet. 5 : 8. 

972. From which of the three is the greatest dan- 
ger to be apprehended ? 

From the wicked heart; neither of the others 
could harm us, unless we yielded them a place in 
our hearts. 

973. How do you prove that? 

Neither the world nor Satan succeeded to draw 
Christ into sin, because he would yield no room in 
his heart for their temptations. 

974. Which has the most important interests to 
guard , he who is set to watch for the life of a City, 
of an Empire, or of a Soul 9 

The Soul is an infinitely more important inter- 
est than a City, an Empire, or a World. 

975. Do you watch for your soul, as if you felt 
its value ; keeping the door of your heart carefully 
closed against the temptations of Satan and a wick- 
ed world ? 

976. And do you pray as well as watch against 
every sin ? 



136 THEOLOGICAL CATECHISM FOR • YOUTH. 

977. Why is there any necessity for prayer ? 
Because God has commanded it ; and made it the 

channel through which all the blessings he has to 
bestow on the world must descend. 

978. Of how many principal parts does prayer 
consist ? 

Four ; Adoration, Thanksgiving, Confession, and 
Petition. 

979. What do you mean by Adoration ? 
Pouring forth our hearts in deepest reverence 

and awe ; in view of the infinite greatness and glo- 
ry of God, and of our guiltiness and insignificancy 
in his sight. 

980. Why place Adoration first ? 

Because Christ does in the Lord's Prayer, " Hal- 
lowed be thy name ; " and because we ought first of 
all to obtain suitable views of the greatness of that 
Being we address ; and to address Him with that 
reverence which He demands, and which so Great 
a Being is so adapted to inspire. 

981. Have you any other Scripture examples of 
Adoration besides that in the Lord's Prayer ? 

Yes, many. The seraphim before the throne 
cry, Holy, Holy, Holy is the Lord of Hosts ; the 
whole earth is full of his glory." u And every crea- 
ture which is in heaven, and on the earth, and un- 
der the earth, and such as are in the sea, heard I 
saying, Blessing, and honor, and glory, and pow- 
er be unto Him that sitteth upon the throne, and 
unto the Lamb forever." See Isa 6 : 3. Rev. 4:8; 
and 5: 11, 13 ; and 7: 11, 12. 

982 Does your heart ever expand and your lips 
ever break out in such strains of exalted adoration ? 



THEOLOGICAL CATECHISM FOR YOUTH. 137 

983. Can you ever enter heaven ivithout a heart 
to join in their worship ? 

984. What is the second part of -prayer ? 
Thanksgiving. 

985. What is the Scripture direction as to thanks- 
giving ? 

Giving thanks to God always, for all things. — 
Eph. 5 : 20. 

986. How near do you come to this ? 

987. How do the number and greatness of your 
thanks compare ivith the 'number and greatness of 
the mercies you receive at God's hand ? 

988. What is the third part of prayer ? 
Confession. 

989. What is the Scripture ride for Confession ? 

Every tongue shall confess to God. " If we con- 
fess our sins, He is faithful and just to forgive us 
our sins." Rom. 14:11. 1 Jn. 1 : 9. 

990. Is Confession of itself sufficient ? 

No : i; but whoso confesseth and forsaketh sin shall 
find mercy." Prov. 28 : 13. 

991. Is the practice of confessing to the priest re- 
quired in Scripture ? 

No more than for the priest to confess to the 
people ; for 'the Bible law is, Confess your faults 
one to another." Jas. 5 : 16. 

992. What is the use of Confession either to God 
or man ? 

To lead our eyes to our own sins, to bewail them, 
and to watch and pray, and strive against them in 
time to come. 

993. Do you confess daily, and feel that you have 
much daily to confess ? 

12* 



138 THEOLOGICAL CATECHISM FOE, YOUTH. 

994. Are you ready to forsake as to confess 
sin ? 

995. Do you ever confess without much grief for 
the past, or much resolve for the future ? 

996. What is the fourth part of Prayer? 
Petition. 

997. What are the Scripture requirements and 
promises on this subject ? 

" Ask and it shall be given you ; seek and ye shall 
find ; knock and it shall be opened unto you ; for 
every one that asketh receiveth ; and he that seek- 
eth, findeth; and to him that knocketh it shall be 
opened." " Whatsoever we ask we receive of him." 
Matt. 7 : 7, 8. 1 Jn. 3 : 22. 

, 998. Does that mean that God grants every peti- 
tion, whatever be the thing requested, or whatever 
the spirit in which the petition is made ? 

No ; there is no promise unless the prayer be 
right, both as to the things sought, and the spirit 
and the time of seeking them. 

999. What then is the rule as to the matter of 
the prayer, or the things sought for ? 

We must ask for things agreeable to God to 
give, or we have no promise of receiving. " What 
man is there of you whom if his son ask bread, will 
he give him a stone ? or if he ask a fish will he give 
him a serpent?" Bat "if we ask any thing accord- 
ing to his will, he heareth us." " Ye ask and re- 
ceive not, because ye ask amiss, that ye may con- 
sume it upon your lusts." Matt. 7: 9, 10. 1 Jn. 
5:4. J as. 4:3. 

1000. What is meant by asking that ive may 
consume it upon our lusts 1 

Asking for any thing to promote our own plea- 



THEOLOGICAL CATECHISM FOR YOUTH. 139 



sure, gain or glory, regardless of the will and the 
glory of God. 

1001. What is requisite to acceptable prayer, as 
to its spirit i 

First of all. we must come with the spirit of love. 
the Abba Father spirit of a child, and say, as Jesus 
taught us : M Our Father.'' Matt. 6 : 9. 

1002. What is the second grand requisite ? 

The spirit of humiliation and penitence for sin. 
Like Ezra, when he cried. " my God. I am 
ashamed, and blush to lift up my face to thee, my 
God; for our iniquities are increased over our head, 
and our trespass is grown up unto the heavens/' 
Or like the Publican, who durst not so much as 
lift up his eyes to heaven, but smote upon his 
breast, crying. God be merciful to me a sinner. 
Then like him shall we find mercy. 

1003. What is the third great requisite ? 
Faith. " Whatsoever ye ask in prayer, believing, 

ye shall receive. " " Without faith it is impossible to 
please him : for he that cometh to God must come 
believing that he is. and that he is a rewarder of them 
that diligently seek him. 7; Matt. 21 : 22. Heb. 
11: 6. 

1004. What is the fourth requisite? 

That we ask all in the name of Christ. " If ye 
ask any thing in my name. I will do it. 55 Jn. 14: 
14. 

1005. How are we to ask in Christ's name ? 

As a pauper would a banker for money ; not 
in his own name, but in the name and with the 
check of a wealthy friend. So mus,t we come to 
God, feeling that we are poor and guilty, with no 



140 THEOLOGICAL CATECHISM FOR YOUTH. 

right and no claim to any good, in ourselves ; ask- 
ing nothing in our own name, but all in the name, 
and alone on account of the merits of Christ. 

1 006. What is the fif th great requisite ? 
Importunity. "Because of his importunity he 

will arise and give him as many as he needeth." 
" Ye shall seek me and find me, when ye search 
for me with all your heart P Luke 11:8. Jer. 
29: 13. 

1007. What is the sixth requisite? 
Perseverance. " There wrestled with him a man 

till the breaking of the day ; and he said, Let me go ? 
for the day breaketh ; and he said, I will not let 
thee go. except thou bless me. 55 Gen. 32 : 24, 26. 

1008. What is the seventh requisite to the right 
spirit of prayer ? 

Submission. We may say, with Christ, u If it 
be possible let this cup pass from me ;" but we must 
close all with Christ's own conclusion, " Neverthe- 
less, not as I will, but as thou wilt not my will 7 
but thine be done. Matt. 26 : 39. Luke 22 : 42, 

1009. What is the eighth requisite ? 

That our conduct be consistent with our prayers, 
" Not every one that saith unto me, Lord, Lord 7 
but he that doeth the will of my Father who is in 
heaven." u He that turneth away his ear from 
hearing the law, even his prayer shall be abomina- 
tion.' 7 Matt. 7 : 21, 46. Prov. 28 : 9. 

1010. Does God ever hear the prayers of a sin- 
ner, or of one who prays without the right spirit ? 

Yes ; He sometimes hears the cry of distress, al- 
though not offered with the spirit of piety. He 
heard and respited Ahab, though one of the most 



THEOLOGICAL CATECHISM FOR YOUTH. 141 

wicked of men. And he bears the young ravens 
which cry. 1 Kgs. 21 : 29. Ps. 147: 9. 

1011. Do you refrain from prayer from lack of 
the right spirit ? 

1012. Which will be the more likely way to ob- 
tain the right spirit, going to God to seek it, 
or staying away from God entirely, and in viola- 
tion of His command to come ? 

1013. To which of the three Persons of the Trini- 
ty is prayer ordinarily to be addressed ? 

Generally to the Father. " When ye pray, say. 
Our Father." u Whatsoever ye shall ask the Fa- 
ther in my name, he will give it you." Luke 11:2. 
Jn. 16: 20. 

J 014. What help do we need in prayer to enable 
us to pray aright ? 

The aid of the Spirit. " The Spirit helpeth our 
infirmities ; for we know not what we should pray 
for as we ought ; but the Spirit maketh intercession 
for us." Rom. 8: 26. 

1015. How could you briefly express the way of 
access to God ? 

Through the Son ; by the Spirit ; to the Father. 
Eph. 2:11. 

1016. Has that ivay become a plain and beaten 
path to you ? 

1017. Hoio frequent should be our stated times or 
seasons of prayer ? 

The soul needs food as often as the body does. 
" Evening, morning, and at noon will I pray." Ps. 
55: 17. Also Dan. 6: 13. 

1018. What is virtually the prayer of careless im- 
penitent sinners ? 



142 THEOLOGICAL CATECHISM FOR YOUTH. 



a They say unto God, Depart from us, for we de- 
sire not the knowledge of Thy ways." Job. 21.: 14. 

1019. Does God ever hear and ansvjer that 
prayer ? and if so, in what way ? 

First, by departing from them Himself, as they 
requested : and then by causing them to depart 
from Him, for ever. Saul answered, I am sore dis- 
tressed, for God is departed from me, and answer- 
eth me no more." " Then shall Christ say to them 
on his left hand, Depart from me, ye cursed, into 
everlasting fire, prepared for the devil and his an- 
gels." 1 Sam. 28 : 15. Matt. 25: 41. 

1020. Though your lips do not, does your heart 
ever say to God, Depart from me, for I desire not 
the knowledge of thy ivays ?" 

1021. What is the final requisite to acceptable 
prayer ? 

That it be made in season. 

1022. Is prayer ever made too late? 

Yes, " Then shall they call upon me, but I will 
not answer ; they shall seek me early, but they shall 
not find me." " Afterwards came also the other 
virgins, saying, Lord, Lord, open unto us ; but he 
answered and said, Verily I say unto you, I know 
you not." " Many shall seek to enter in, and shall 
not be able, when once the master of the house hath 
risen up and shut to the door." Prov. 1 : 28. Matt. 
25 : 2. Luke 13 : 24, 25. (Original.) 

1023. Is there not danger that you will never be 
in earnest till it is too late for you to pray? 

1024. Why will not God hear the prayer of the 
soul after it is cast off ? 

Because the day allotted for preparation has 



THEOLOGICAL CATECHISM FOR YOUTH. 143 

been sinned away, and the Saviour and Spirit grieved 
away for ever. 

10-2-5. Are you not sinning away your day of 
grace now. and every day grieving the Sjririt and 
provoking the Saviour to depart from you for ever? 

1026. What is the next great direction of Christ 
to inquiring souls f 

Self-denial and taking up the cross. u If any 
man will come after me. let him deny himself, and 
take up his cross daily, and follow me.* : Luke 9 : 23. 

1027. Is this duty indispensable ? 

Yes ; *• Whosoever doth not bear his cross and 
come after me. cannot be my disciple. 77 

1028. Wherein is self denial necessary ? 

In resisting the world 7 the flesh, and the devil ; 
standing fast for the truth and cause of Clod, against 
a scoffing and persecuting world : and in yielding 
up o&t time, our money, our friends, or ourselves, 
for its promotion, whenever and wherever its in- 
terests demand. 

1029. What besides or in conjunction with self- 
denial is requisite t 

Great energy and activity in every duty that the 
commands or cause of God requires. 

1030. Whither do our duties callus? or ichere is 
our field of act ion ? 

In our hearts, our closets, our families, the pray- 
er meeting, the church, the state, and the world ; 
wherever and to whatever the TVord and Providence 
of God point out. " The field is the world." Mat. 
13: 38. 

1031. Wliat should be the great aim of our ac- 
tions, and object of our lives ? 

To promote the glory of God and the salvation 



144 THEOLOGICAL CATECHISM FOR YOUTH. 

of souls, at home and abroad, to the utmost ends of 
the earth : to fulfil or to have fulfilled the com- 
mand, " Go ye into all the world and preach the 
gospel to every creature." Mark 16 : 15. 

1032. What good should we thereby accomplish 1 
We should obey and please God ; remove dark- 
ness and doubts, and bring joy to our own souls ; 
prove a blessing to our neighbors ; and hasten the 
millennium and the salvation of the world. 

1033. Is it the duty of all not only to practise, 
but to enjoy religion ? 

Yes ; " Rejoice in the Lord always ; and again I 
say, rejoice." Phil. 4 : 4. 

1034. Have we any right to any joy if we have 
no religion, and are still the enemies of God ? 

No, none at all ; for Christ says to such, " Wo to 
you that laugh now, for ye shall mourn and weep." 
" Let your laughter be turned to mourning, and 
your joy to heaviness." u Weep and howl for your 
miseries that shall come upon you." Luke 6; 25. 
Jas. 4:9; 5: 1. 

1035. Have you any right yet to a single joy ? 

1036. Is growth in grace our duty ? 

Yes ; " Grow in grace, and in the knowledge of 
our Lord and Saviour Jesus Christ." 2 Pet. 3:18. 

1037. What are the means of growth in grace? 
The same as those of Sanctification. 

1038 What is the difference betiveen growth in 
grace and progress in Sanctification ? 

Growing in grace is all the act of the creature ; 
while progressive sanctification always includes the 
act of the Spirit training the soul for heaven. 

1039. What else does the Spirit accomplish for 
the soul besides renewing and sanctifying it ? 



THEOLOGICAL CATECHISM FOR YOUTH. 145 

He imparts spiritual comfort. " I will pray the 
Father, and he shall give you another Comforter, 
that he may abide with you for ever." John 14: 
16. 

1040. How does the Spirt impart His comfort '? 
By His indwelling and soul-cheering presence 

and communion with us in prayer; the word, and 
ordinances of religion, and by all the means of 
grace. 

1041. How long do His consolations to His people 
continue? 

Through all the sorrows of life and of death. 

1042. What comfort do the people of God experi- 
ence in death % 

Grace to enable them to say, " Though I walk 
through the valley of the shadow of death I will 
fear no evil, for thou art with me." " Thanks be 
to God, who giveth us the victory, through our Lord 
Jesus Christ." " I am in a strait betwixt two, hav- 
ing a desire to depart and be with Christ, which is 
far better." Ps. 23 : 4. 1 Cor. 15 : 57. ' Phil. 1 : 
23. 

1043. Can you say that ? or is death still the 
king of terrors to you 1 

1044. If such a terror to you now, ivhile you view 
it as so far off^ ivhat will it be ivhen you come to 
meet it ? 

1045. What becomes of the Christian at death 1 
He enters immediately into heaven. " To-day 

shalt thou be with me in Paradise." Luke 23 : 43. 

1046. What kind of a place is heaven 1 

A place of perfect holiness and happiness. 



13 



146 THEOLOGICAL CATECHISM FOR YOUTH. 



1047. What say the Scriptures as to the holiness 

of heaven ? 

There shall in no wise enter therein, any thing 
that defileth ; neither worketh abomination or a lie." 
" I beheld, and lo, a great multitude, which no man 
could number, before the throne and before the 
Lamb, clothed with white robes, and palms in their 
hands." Rev. 21 : 27, also 7 : 9. 

1048. What is the scriptural testimony as to the 
happiness of heaven ? 

u God shall wipe away all tears from their 
eyes ; and there shall be no more death, neither 
sorrow nor crying ; neither shall there be any more 
pain." " They shall hunger no more, neither thirst 
any more. The Lamb which is in the midst of the 
throne shall feed them, and shall lead them unto 
living fountains of waters." Rev. 7 : 16, 17 ; 21 : 3, 4. 
u In thy presence is fulness of joy ; and at thy right 
hand there are pleasures for evermore." Ps. 16 : 11 

1049. Are you on the way to that blessed world ? 

1050. What becomes of the wicked at death? 
They are sent immediately into hell. 

1051. What kind of a place is hell ? 

A place of awful and endless sin and miserj\ 

1052. How do you know it will be a ploxe of sin ? 
We are told "the wicked is driven away in his 

wickedness :" not from it. " He that, is filthy shall 
he filthy still " Prov. 14: 32. Rev. 22: 1 L 

1053. In what consists the misery of hell ? 

A great portion of it consists in its wickedness. 

1054. But will sin itself make its possessors 
miserable 1 



THEOLOGICAL CATECHISM FOR YOUTH. 



147 



Yes ; it does, even in this world. c: The wicked 
are like the troubled sea when it cannot rest : 
whose waters cast up mire and dirt. There is no 
peace, saith my God. to the wicked." Isa. 57 : 
20, 21. And if so in this world, much more rest- 
less and wretched will sin make them in hell. 

1055. Why will sin be a greater torment there ? 
Because sinners will there be given over to its 

unrestrained power and dominion. 

1056. What tiro items of helVs miseries inflicted 
by sin. does the Bible mention as holding an aivful 
pre eminence there ? 

Remorse and rage. 

1057. Where and how does it represent the re- 
morse of hell ? 

Remorse is the worm that never dies ; and their 
rage is shown in their gnashing teeth. Matt. ch. 
8. 13, 22, 24, 25, &c. 

105S. Against whom is their rage aroused ? 

Against God, themselves, and one another. 

1059. Why against God ? 

For sending them to hell, and holding them there 
by omnipotent power. 

1060. Why their rage against themselves ? 
Because they have brought all that misery on 

themselves, by daring to rebel against the blessed 
law and government of God, and then rejecting 
the only Saviour. 

1061. Wliy rage against one another ? 
Because they tempted each other to sin and 

ruin in this world ; and because they are let loose 
in everlasting war upon each other in the next. 

1062. Do the Scriptures represent the lost as en- 



148 THEOLOGICAL CATECHISM FOR YOUTH. 



during any other kinds of suffering, save those they 
inflict upon themselves and one another ? 

Yes ; they are represented as being cast into 
"outer darkness," one of the most gloomy the mind 
can conceive. Matt. ch. 8, 22, 25. As cast into a 
lake of devouring fire. The rich man died, and in 
hell lifted up his eyes, being in torments; — and he 
cried "I am tormented in this flame." Again: 
" The fearful, and unbelieving, and murderers, and 
whoremongers, and all liars, shall have their part 
in the lake that burneth with fire and brimstone," 
Luke 16: 24; 21 : 8. 

1063. Are we to understand the darkness there 
spoken of. and the worm, and the fire and brimstone, 
as figures, or literally ? 

If figures, they must mean intense distress ; for 
a wise and holy God would not use such awful lan- 
guage unless to indicate awful suffering. 

1064. How long are the sufferings of the lost to 
continue ? 

For ever, without end. 

1065. How does that appear ? 

God declares it. " Except a man be born again, 
he cannot see the kingdom of God." " He that 
believeth not the Son, shall not see life, but the 
wrath of God abideth on him." li The smoke of 
their torment ascendeth up for ever and ever." 
Jn. 3: 3, 36. Rev. 14: 11. 

1066. But are not the words, ever, and for ever, 
sometimes used in a limited sense, as indicating 
merely a long time, but not absolutely endless? 

Yes, when applied to things of this world ; but 
never in reference to the world to come. There, 
it always means endless. 



THEOLOGICAL CATECHISM FOR YOUTH. 



149 



1067. Is the doctrine of endless punishment here- 
after taught in any other phraseology ? 

Yes : Christ teaches it in still stronger language : 
" It is better to enter halt into life, than haying two 
feet to be cast into hell ; into the fire that never shall 
be quenched." And again he teaches that the pun- 
ishment of the wicked is to continue as long as the 
happiness of the righteous ; for the Greek has the 
same word : u These shall go away into everlasting 
punishment; the righteous into life everlasting.' 7 
Of course, if the miseries of the lost cease, the 
happiness of heaven will also. Mark 9 : 45. Matt. 
24: 48. 

1068. But hoiv can it be just in God to punish 
for ever, for the sins of this short life, and that life 
sometimes but a span ? 

The greater and better the being, and the greater 
and better the law and government, and the greater 
the good that is assailed, the greater the wicked- 
ness : but as God is infinitely great and good, and 
his law, and 1 authority, and government likewise ; 
and the good of the universe for time and eternity 
also ; sin assails them all, is an infinite evil, and de- 
serves an infinite punishment : but as no finite 
creature can receive a punishment infinite in inten- 
sity, it must be made infinite in duration. 

1069. Have you any still stronger illustration 
of the propriety of endless punishment ? 

Yes ; it is perfectly just that creatures should 
continue to suffer, as long as they continue to sin ; 
but as all finally impenitent sinners will continue 
sinning for ever, they ought to continue suffering 
for ever : or else justice is not done them. 

1070. But what proof have ive that soids cast off 
will continue for ever sinning ? 

13 # 



150 THEOLOGICAL CATECHISM FOR YOUTH. 



The Bible declares tliat the wicked are driven 
away in their wickedness ; not driven from it ; 
and that he that is unjust shall be unjust still, and 
he that is filthy shall be filthy still. Prov. 14 : 32. 
Rev. 22: 11. 

1071. But how can souls sin after they are cast 
off in hell ? Is there binding on them there any 
law to transgress ? Does God's lata, with its com- 
mands and obligations, follow them into the world 
of the lost ? 

Yes ; just as much as into the world of the saved. 
It is impossible to place any moral agent, in any 
world or any circumstances, such that he is not 
bound to love right and do right, and to hate wrong 
and avoid doing it. Of course every rational crea- 
ture in all worlds and in all circumstances is bound 
to love God and obey him for ever ; and all in hell 
are bound to love God, even for sending them thi- 
ther ; for sending them thither was so perfectly 
just and right, and the good of the universe impe- 
ratively demanded it. 

1072. But will not the sufferings of the damned, 
in process of the ages of eternity, ultimately bring 
them to repentance, and thus deliverance finally 
come in that way? Does not the father in this 
world reform his child by correction sometimes ? 

Sometimes ; and sometimes not : but punishment 
on sinners given up of God, only makes them 
worse. So even in this world. When the fourth 
angel poured out his vial upon the sun, and men 
were scorched with great heat, they blasphemed the 
name of God, who had power over these plagues, 
and they repented notP And when the fifth angel 
poured out his vial upon the seat of the beast, and 
his kingdom was full of darkness, they gnawed 



THEOLOGICAL CATECHISM FOR YOUTH. 151 

their tongues for pain, and blasphemed the God of 
heaven because of their pains and sores, and re- 
pented not of their deeds." Rev. 16: 8, 11. And 
if suffering lead sinners abandoned of God to blas- 
pheming God, instead of repenting, for the pains 
even of this world, how much more will it in the 
world to come ? 

1073. Do the Scriptures give the sinner any 
ground to hope that there ivill be another opportu- 
nity for repentance — another place of probation be- 
sides this, beyond, the grave ? 

No, but the contrary. They teach us that there 
is no work, nor device, " nor knowledge, nor wis- 
dom" (of that sort), in the grave i: whither we go " 
Eccles. 9: 10. And therefore, that whatsoever our 
hand findeth to do, by way of repentance and pre- 
paration, must be done with our might now. 

1074. But -will sinners in hell continue at the 
same grade of ivickedness as when first cast off? 

Probably not : they will probably be increasing 
in wickedness for ever. 

1 075. How does that o.ppear ? 

As they are " driven away in their wickedness," 
all restraints removed, and they given over to the 
full power of the wickedness of their own hearts, 
continually exasperated by all around them, their 
wickedness will probably be for ever increasing, as 
a matter of course. 

1076. If their ivickedness be for ever increasing, 
how ivill it be with their punishment ? 

Increasing for ever with the increase of their sin. 

1077. Which are the most awful and terrific 
ideas in the universe ? 

Endless misery, and endless misery for ever 



152 THEOLOGICAL CATECHISM FOR YOUTH. 

increasing. The first is infinite misery ; the second 
is infinite misery for ever growing greater ! ! 

1078. And are you now right on the road to that 
twofold infinity of wo ? 

1079. What shall we say of sinners who are 
travelling that road without an effort, or vnthout 
all possible effort to escape ? 

u Madness is in their heart while they live, and 
after that they go to the dead." Eccles. 9 : 3. 

1080/ What efforts are you making to escape 
that terrific doom ? 

1081. Will the dead ever he recalled from heaven 
or hell ? 

Yes ; at the Resurrection and the day of Judg- 
ment. 

1 082. What do you mea?i by 

THE RESURRECTION? 

The rising of the dead from their graves at the 
Last Day. 

1083. What arguments have you in favor of a 
General Resurrection ? 

Some encouraging a hope, and some demanding 
unqualified belief in the doctrine. 

1084. Give a specimen of the arguments encou- 
raging the hope that we shall be raised from the 
grave. 

The analogies in nature. The return of the 
spring is a resurrection of the year : the resurrec- 
tion of the silk-worm from its coffined state : and 



THEOLOGICAL CATECHISM FOR YOUTH. 153 

of millions of other worms in a similar way : and 
the rising again of the locust, after so many long 
years in the grave, inspire the hope that God's no- 
blest creature, man, may arise in like manner, if 
righteous, to a new and nobler state of being here- 
after. 

1085. What arguments command our unquali- 
fied belief? 

The positive declarations of Scripture. " There 
shall be a Resurrection of the dead, both of the 
just and the unjust." Acts 24: 15. 1 Cor. 15, &c. 

1086. But as the bodies of the dead mingle with 
tlie earth, and thence with its productions, and 
thence pass into the bodies of other men, or pass 
into the bodies of other men who have fed on fishes 
that have fed on the dead ; how can any one, at the 
Resurrection, claim to himself the particles that 
have made up a part of so many other bodies be- 
sides his oivn ? In other words : how can the 
same bodies that were buried ever rise again ? 

" Thou fool. Thou sowest not that body which 
shall be, but bare grain ; it may chance of wheat or 
some other grain. But God giveth it a body as it 
hath pleased him, to every seed his own body. 
So also is the resurrection of the dead. It is sown 
in corruption : it is raised in incorruption. It is 
sown a natural body, it is raised a spiritual body " 
"Flesh and blood cannot inherit the kingdom of 
God." 1 Cor. 15 : 37-44, 50. 

1087. What, then, is the difference between the 
body that goes doivn to the grave and that which is 
raised from it ? 

As different as the dry kernel that is sown, from 
the green blade that comes up. Nay ; it goes down 



154 THEOLOGICAL CATECHISM FOR YOUTH. 



to the grave "a natural body," " flesh and blood;" 
it rises from the grave " a spiritual body," with " no 
flesh nor blood," nor bone about it, 1 Cor. 15 : 
44, 50. 

1088. Will the dead be all raised in the same 
company, or in different companies ? 

In two different companies. " The dead in 
Christ shall rise first. Then we who are alive and 
remain shall be caught up together with them in 
the clouds, to meet the Lord in the air." 1 Thes. 4: 
16, 17. Then next the wicked will, of course, be 
raised, and appear together in their own company. 

1 089. In which of those companies will you stand 
in that aivful hour ? 

1090. What will immediately follow the Resur- 
rection^ or attend it ? 

The Day of Judgment. 

1091. What do you mean by the Day of ludg- 

ment ? 

A day at the end of time, when God shall de- 
stroy the world, and call before him all men and 
devils, to stand their final trial, and receive their 
eternal destinies. " God hath appointed a day, in 
which he will judge the world." Acts 17 : 31. 

1092. Are we to understand this as an ordinary 
day of twenty four hours, or is the word day to be 
understood in a wider sense, as embracing a much 
longer period ? 

Probably a much longer period. 

1093. Will all men then be judged ? 

Yes ; " Before him shall be gathered all nations." 
Matt. 25 : 30. ' ; I saw the dead, small and great, 
stand before God." Rev. 20 : 12. 



THEOLOGICAL CATECHISM FOR YOUTH. 155 

1094. What proof that the angels vjitt then be 
judged % 

u The angels which kept not their first estate, 
but left their own habitation, he hath reserved in 
everlasting chains, under darkness, against the judg- 
ment of the great day." Jude 6. Probably the 
good angels, also. Perhaps 1 Cor. 6 : 3 refers to 
them. 

1095. Will that judgment be strict ! 

Yes ; God shall bring every work into judgment, 
with every secret thing, whether it be good, or whe- 
ther it be evil. Eccles. 12 : 14. 

1096. Will it be a righteous judgment ! 

Yes ; c: God will judge the world in righteous- 
ness." Acts 17 : 31. 

1097. Will it be final! 

Yes ; there can be no appeal from the decisions 
of that dread day ; but the decisions of the omni- 
potent Jehovah will fix the destinies of the soul 
for ever. 

1098. Which person of the Trinity vjill preside 
at that august tribunal ! 

We must all appear before the judgment-seat of 
Christ. " God hath appointed a day, in which he 
will judge the world in righteousness, by that Man 
whom he hath ordained." 2 Cor. 5 : 10. Rom. 
14 : 10. 

1099. Why ivill Christ preside! 

His possession of both natures, the divine and 
human, and his abode and partnership in both 
worlds, render him the peculiarly appropriate per- 
son to decide for both. 

1100. Wliat standards of judgment will there 
be employed in forming the decision ! 



156 THEOLOGICAL CATECHISM FOR YOUTH. 



God's books of judgment. " I saw the dead, 
small and great, stand before God, and the books 
were opened ; and the dead were judged out of 
those things which were written in the books, ac- 
cording to their works." Rev. 20 : 12. 

1101. What may we understand those books to 
be ? 

Reason, Conscience, the Law, the Gospel, and 
our own solemn vows and resolutions. 

1 1 02. How do you know that Reason will be a 
standard of judgment and a ground of condem- 
nation to the wicked ? 

Because Reason makes known the Being, the 
attributes, and the will of God ; the reasonableness 
of God's claims upon us, and the consequences of 
compliance and of refusal. To the eye of Rea- 
son, u the invisible things of God from the creation 
of the world are clearly seen, being understood by 
the things that are made, even his eternal power 
and Godhead ; so that they are without excuse. 
Because that when they knew God, they glorified 
Him not as God." Rom. 1 : 20, 21. 

1103. How do you know that Conscience, in 
that day, will be one of the standards of decision, 
or Books of judgment ? 

Because " As many as have sinned without 
(written) law shall perish without (written) law; for 
they show the work of the law written in their 
hearts ; their Conscience also bearing witness, and 
their thoughts the meanwhile accusing or else ex- 
cusing one another, in the day when God shall 
judge the secrets of men by Jesus Christ." Rom. 
2 : 15, 16. 

1104. How do you know that the Law of God 
will be another standard or Book of judgment ? 



THEOLOGICAL CATECHISM FOR YOUTH. 



157 



Because " As many as have sinned in the Law 
shall be judged by the Law." Rom. 2 : 12. 

1 105. What proof that the Gospel will constitute 
another Book or standard, ? 

The Bible declares it. Paul says. " In that day 
God shall judge the secrets of men according to 
my Gospel, by Jesus Christ." (Original.) 

1106. How do you knoiv that our Yows will 
come up as a separate or distinct criterion at the 
judgment ? 

Because God has said. " That which has gone out 
of thy lips shalt thou keep and perform, according as 
thou hast vowed unto the Lord thy God." Deut. 
23 : 23. And. of course, in that great Day, God 
will call on us to answer as to the engagements we 
have made with Him. 

1107. Will you be able to stand the test ivhen 
all these fi ve Books shall be opened ? Will you be 
able to stand either ? Will you be able to stand 
when the Book of Conscience is opened, showing 
that you knew your duty but would not do it ? 

1108. Can you, when the Book of Reason is 
opened, showing that you kneio your God, and His 
will, and the consequences both of obeying and of 
disobeying, but that you ivould not heed ? 

1109. Can you, when the Book of the Law is 
opened, ivhich is nothing but the Law of Love, and 
you ivould not keep even that ? 

1110. Can you, when the Book of the Gospel is 
opened, and it shall therein appear that a dear, 
dying Saviour was often brought before you. and 
urged on your acceptance ; but that you declined, 
and rejected even Him ? 

14 



158 THEOLOGICAL CATECHISM FOR YOUTH. 



1111. Or can you meet and answer even to your 
own solemn Yows and promises, so often made to 
God j and as often broken ? 

1112. Will there be any other Book opened on 
that eventful trial ? 

Yes ; the Book of the history of every man's 
life ; his instructions, opportunities, calls, warnings, 
mercies, judgments, Sabbaths, revival seasons, striv- 
ings of the Spirit ; and then his life, thoughts, 
words and actions, and neglects and sins — in view 
of them all. 

1113. What will you do when all these six Books 
are opened, and bring out every secret thing, and 
you stand condemned by them all, and yet have no 
Saviour ? 

1114. What shall be the aspect and order and 
issue of that great Day ? 

" Our God shall come — a fire shall devour before 
him, and it shall be very tempestuous round about 
him. He shall call to the heavens from above, and to 
the earth, that he may judge hispeople." " They shall 
see the Son of Man coming in the clouds of heaven, 
with power and great glory." " He shall descend 
from heaven with a shout, with the voice of the 
archangel and the trump of God." " The heavens 
shall pass away with a great noise, and the elements 
shall melt with fervent heats: the earth also, and 
the works that are therein, shall be burned up." 
" Before him shall be gathered all nations ; and he 
shall separate them one from another as a shepherd 
divideth his sheep from the goats." Ps. 50 : 3, 4 ; 
Matt. 24: 30. 1 Thes. 4 : 16. Matt. 25: 31,32,33. 

1115. And what shall He say to those different 
and opposite companies ? 



THEOLOGICAL CATECHISM FOR YOUTH. 159 



" Then shall the Kino; say to them on his right 
hand. Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of 
the world." 

. 1116. What will He say to those on His left 
hand ? 

" Depart, ye cursed, into everlasting fire, prepared 
for the devil and his angels. ;; Matt. 25 : 41. 

1117. And are you now right on the road to 
everlasting fire ? 

1118. And can you dwell with the devouring 
fire ? Can you dwell with everlasting burnings ? 
Isa. 33 : 14. 

1119. WUl you then, dear youth, now stop: and 
turn, and flee for refuge, and lay hold on the hope, 
the oyily hope set before you in the Gospel, and, not 
rushunbidden. undesired. into that world, of wo. pre- 
pared not for you. but for the devil and his angels? 

God grant it for His name's sake. — Amen. 



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